x 


^ 


'  /    / 


-^      /*« . 


PRINCETON,     N.    J. 


'^frv/f/r(/ {"y  .ai^<.,^Zfc^  ;  d  d  d^Lu^S(h. 


P: 


sex: 


A 

COMMENTARY 

UPON  TH? 

EPISTLE  OF  PAUL  THE  APOSTLE 

TO  THE 

GALATIANS. 

THEREIN    IS    SET    FORTH   MOST   EXCELLENTLY, 

The  glorious  riches  of  God's  grace,  and  the  power  of  the  Gofpel,  with  the 
difFercnce  between  the  La%v  and  the  Gofpel^  and  the  ftrength  oi Faith  declar- 
ed; to  the  joyful  comfort  and  confirmation  of  all  true  chriflian  believers 
cfpecially  f'uch  as  are  inwardly  afflided  and  grieved  in  confcience,  and  do 
hunger  and  thirft  for  juflificatiori  in  Chrijl  'Jefus. 

For  v^hofe  cafe  mofi:  chiefly  this  book  is  tranflatcd,  printed,  and 
dedicated  to  the  fame. 


Br  Mr,  martin  LUTHER. 


TO    WHICH    IS    PREFIXED, 

AN     ACCOUNT 

OF    THE 

LIFE  OF  THE  AUTHOR. 

He  that  heiieveth  and  is  lapti%ed,  shall  he  saved ;  hut  he  that  bc' 
Ikveth  noty  shall  be  damned,  Mark  xvi.  1 6. 

Walk  while  ye  have  the  light,  lest  darkness  come  vpon  you, 

John  xii.  35. 


PHILADELPHIA: 

PRINTED  ^  SOLD  BY  R.  AITKEN, 
N°.  22,  Market  Street. 

1801. 


From  the  London  Folio  Edition, 

**  WHEREAS,  Luther,  in  this  Commentary,  in* 
veighs  much  againft  a  fe6l  called  Anabaptijlsy  as  they 
were  a  feditious  and  turbulent  fet  of  people ;  the  candid 
reader  will  find,  in  perufmg  thefe  difcourfes,  that  they  are 
not  at  all  like  thofe  chriftian  congregations,  at  this  day, 
called  Baptijls, 


**  M.  MADAN." 


Southampton- RotUi  1 
Jan.  9,  1760.    j 


^sisa. 


M' 


AN  ACCOUNT 

OF    THE 

iCife  of  tf)e  ^ut{)or> 


"ARTIN  LUTHER,  the  celebrated  author  of  the  Reformation,  was 
^.^  a  native  of  Eifleben  in  Saxony,  and  born  in  1483.  Though  his  pa- 
rents were  poor,  he  received  a  learned  education  ;  during  the  progrefs  of 
which,  he  gave  many  indications  of  uncommon  vigour  and  acutenefs  of 
genius.  As  his  mind  was  naturally  fufceptible  of  ferious  impreffions,  and 
tidured  with  fomewhat  of  that  religious  melancholly  which  delights  in  the 
folitude  and  devotion  of  a  monaftic  life,  he  retired  into  a  convent  of  Au- 
guftinian  friars ;  where  he  acquired  great  reputation,  not  only  for  piety, 
but  for  love  of  knowledge,  and  unwearied  application  to  ftudy.  The  caufe 
of  this  retirement  is  laid  to  have  been,  that  he  was  once  ftrutk  by  lightnmg, 
and  his  companion  killed  by  his  fide  by  the  fame  flafli.  He  had  been 
taught  the  fcholaftic  phiiofophy  which  was  in  vogue  in  thofe  days,  and  made 
confiderable  progrefs  in  it :  but  happening  to  find  a  copy  of  the  Bible,  whjch 
lay  negledled  in  the  library  of  his  monaftery,  he  applied  hlmfelf  to  the 
fludy  of  ic  with  fuch  eageniefs  and  afliduity,  as  quice  aftoniftied  the  monks, 
and  increafed  his  reputation  for  fanclity  fo  much,  that  he  was  chofen  pro- 
fcflbr,  firfi  of  phllolophy,  and  afterwards  of  theology,  at  Wittemberg  on 
the  Elbe,  where  Frederic,  ele6lor  qf  Saxony,  had  founded  an  univerfxty. 

While  Luther  conrhuieJ  to  enjoy  the  highell  reputation  for  fandity  and 
learning,  Tetzel,  a  Dominican  friar,  came  to  Wittemberg  in  order  to  pub- 
lifli  indulgencies.  Luther  beheld  his  fuccefs  with  great  concern  ;  and  hav. 
ing  firil  "inveighed  againft  indulgences  from  the  pulpit,  he  afterwards 
publifhed  95  thefes,  containing  hU  fentiments  on  that  fubjedl.  Thefe  he 
propofed,  not  as  points  fully  eitabhfhed,  but  as  fubjeds  of  enquiry  and  dif- 
putarion.  He  appointed  a  day  on  which  the  learned  were  invited  to  impugn 
them  either  in  perfon  or  by  writing  ;  and  to  the  whole  he  fubjoined  folemn 
proteftations  of*  his  high  rcfj^fetSl  for  the  apoftolic  fee,  and  of  his  implicit 
fubniiffion  to  its  authority-  No  opponent  appeared  at  the  time  prefixed ; 
the  thefes  fpread  over  Germany  with  allonifliing  rapidity,  and  were  read 
with  the  g3;eateil  eagernefs. 

Though  Luther  met  with  no  oppofition  for  fome  little  time  after  he  began 
to  publilh  his  new  doctrines,  it  was  not  long  before  many  zealous  cham- 
pions arofe  to  defend  thole  opinions  with  which  the  wealth  and  power  of 
the  clergy  were  fo  ftridly  connedlcd.  Their  caufe,  however,  v.'as  by  no 
means  promoted  by  thefe  endeavours;  the  people  began  to  call  in  queftion 
even  the  authority  of  the  canon  law,  and  of  the  pope  himfelf. — The  court 
of  Rome  at  firft  defpifed  thefe  new  dodrines  and  difputes ;  but  at  laft  the 
attention  of  the  pope  being  raifed  by  the  great  fuccefs  of  the  reformer,  and 
the  complaints  of  his  adverfaries,  Luther  was  fummoned,  in  the  month  of 
July  J518,  to  appear  at  Rome,  within  60  days,  before  the  auditor  of  the 
chamber.  One  of  Luther's  adverfaries,  named  Prierias,  who  had  written 
againft  him,  was  appointed  to  examine  his  dodlrines,  and  to  decide  con- 
cerning; them.  The  pope  wrote  at  the  fame  time  to  the  eleftor  of  Saxony, 
befeechinr-  him  not  to  prctcd  a  man  v/hofe  heretical  and  profane  tenet?. 

B 


r,  LIFE  or  TflE  AUTHOIt. 

wercfo  Pic  'rf~"V  f^  pious  ear*;  ard  enjoined  the  provlr.fials  of  the  Anj^H^- 
linidn»t..  rhcik  hy  hi^  .Tithnrity  th-r  ndhncfs  of  an  arrocr^nr  monk,  which 
hr..u;^ht  dif^^rnco  upon  their  order,  and  gave  offciice  and  cliiturbaiite  to  the 
whnlc  thurch.  .     . 

Imm  fhrfe  letters,  and  the  appointment  of  his  open  enemy  rnenns  to 
be  hii  jnd«:e,  l.iirher  eafily  faw  what  Icntencc  he  might  cxped  at  Rome; 
and  then  fore  f*:f:ovcred  the  utmoll  folicitudc  tt  have  his  caufe  tried  in  Gcr- 
mnny.  and  before  a  Jcfs  lufpedcd  trihimaL  He  wrote  a  fubmiffive  letter  to 
the  pone,  in  w^ith  he  promilrd  an  unrcfervcd  obedience  to  his  will,  icr  as 
ye:  nc  entertained  no  doubt  of  the  divine  original  of  the  pope's  authoruy  ; 
and  hy  the  intcrtefnon  of"  the  other  profelTor-*,  Cr.jetan  the  pope's  lej;atc  in 
Germany  was  appointed  to  hear  an(i  detcrn^.ine  the  caufe.  1-uther  appeared 
before  him  without  hefitr.tion;  but  Caj^tan  thought  it  below  his  die- 
nity  to  difputt  the  i  t.int  with  a  perfon  fo  miich  his  infrvior  in  rr.nV. ;  i-nd 
therefore  required  him,  by  virtue  of  the  apoOolic  pov  ers  with  which  he 
wasclofh.erl.  to  retract  the  errors  which  lie  had  uttered  with  rejijard  to  in- 
dnlpenccs  and  tlr-  nnture  of  laith,  and  to  abltain  for  the  future  from  the 
pubhcation  of  i;cw  and  dan;rert>us  ojunioDf;  and  at  the  la  lb  forbade  hini  to 
appear  in  liis  preftnce,  unlcfs  he  propofed  to  comply  with  wliat  liad  been 
required  of  him. 

1  his  hauylitv  and  violent  manner  of  prcreedinj:,  toj^etfer  with  fome 
other  rirrtimftance?,  ir^ve  Lu'hcr's  friend^  luch  Itrong  realon?  to  fufpedt  that 
even  the  imperial  fafe-condii6l  would  not  he  able  to  protccfl  him  from  the 
legate's  power  and  roentnunt,  that  they  prevailed  on  him  ftcretiy  to  with- 
draw from  Aii;2ffburg,  where  he  had  attended  the  legate,  and  to  return  to 
his  own  country,  but  before  his  departure,  according  to  3  form  of  which 
thfre  had  been  fome  examples,  he  prepared  a  folemn  appeal  from  the  pope, 
j^l-inf(unicd  at  t!  at  time  conctini:!}::  his  caufe,  to  the  pope,  when  he  fliould 
rereivc  more  fullintim.ition  with,  refpct^  to  it.  C.'ajetan,  enra<icdat  I.iuher's 
abrupt  retreat,  and  at  the  ptd)lication  of  Jiis  appeal,  wrote  to  the  elecior  of 
Saxony,  complainii;^  Cif  b(  rh  ;  and  requirinjj  l.w.-.,  as  he  regarded  the  peace 
cf  tl;c  church,  or  tlie  autliority  i,f  its  head,  either  to  lend  that  fcditious 
mnnl:  a  prifnncr  to  Rome,  or  to  bi^nifh  him  ct;t  of  his  ttrritorics.  Frede- 
ric h«d  hither:o,  f.*\MTi  political  morivts,  protcded  Luther,  as  thinking  he 
miplu  be  of  vSf  in  chccklntr  the  cmrmou-^  fower  of  the  fee  of  Rome  ;  «»nd 
thijuch  all  Germany  refounded  v.'ith  his  fame,  the  eledor  had  never  yet 
admitted  him  into  his  prcfence.  But  upon  ihi.-  demand  made  hy  the  cardi- 
nal, it  brcimc  ntciiTary  to  throw  r^fT  fonuw  hat  cf  his  former  referve.  He 
hai!  been  at  great  txpence,  nnd  bt flowed  much  attention  on  fotmdlng  a  new 
imiveifity,  an  objed  of  confiderable  imjiortaiice  to  every  German  prince; 
and  fortieiing  Itow  fatal  n  Mow  the  removal  of  Luther  would  be  to  its  rc- 
mitation.  he  not  only  declined  com})iyinjT  withi  either  of  the  pope's  requclts, 
but  openly  difcovered  great  concern  for  Luther's  fjfcty. 

The  fituation  of  our  reformer,  in  the  meantime.,  became  daily  more  and 
more  al.irmitijr.  He  knew  very  well  what  were  the  motives  which  induced 
the  tlcdor  to  aiTord  him  prot^.61ion,  and  he  could  hy  lio  mean?  depend  on  a 
continuance  of  liis  friendfliin.  Ifl.e  fliould  be  obli<>ed  to  quit  Saxony,  he 
had  no  other  afylum,  and  muft  ftand  expofed  to  whatever  punifhment  the 
r.igf  or  bigotry  of  his  enemies  could  inflidl ;  and  fo  ready  were  his  advcrfa- 
rirs  to  condemn  him,  that  he  had  been  declared  a  heretic  at  Rome  before 
the  (o  days  allowed  him  in  the  citation  for  making  his  appearance.  Not- 
wthl^antling  all  this,  however,  he  difcovered  no  lymptoms  of  timidity  or 
rcmiirncft;  but  continued  to  vindicate  his  own  condud  and  opinions,  and 
to  inveijrh  agairft  thole  of  his  adverfaries  with  more  vehemence  than  ever. 
Being  convinced,  therefore,  that  the  pope  would  foon  proceed  to  the  moll 
violrnt  meslurcs  againft  him,  lie  appealed  to  a  general  council,  which  he  af- 
firm.ed  to  he  the  representative  of  the  Caihohc  church,  and  fuperior  in 
power  to  the  pope,  who,  being  a  fallible  man  might  err,  as  ft.  Peter,  the 
molt  pcrfcifl  of  his  prcdcctlTurs  had  done. 


LIFE  OF  THE  AUTHOR.  in 

The  court  of  Rome  were  equally  affiduous  in  the  mean  time  to  crufli 
the  author   of  thcle  new  dodrines,  which  gave  them  fo  much  uneafinels, 
A  bull  was  iffued  by  the  pop?,  of  a  date  prior  to  Lurher's  appeal    in  which 
he  magnitJe'lthe  virtuts  of  indult^cnces,  and  fubjeded  to  ths  hcavieft  ecclc- 
Si?ftlc;a  cenfures  all  who  prcfumed  to  teach  a  contrary  rioarine.     Such  a 
dear  decifloii  of  the  fovcrtign  pontiff  atrainil  him,    might  have   been  very 
futal  to  Luther's  caule,  had   not  the  death  of  the  Emperor  Maximilian, 
U'hich  happened  rn  January  17th,  1519,  contributed  to  give  matters  a  dif- 
f'TcntturV.     Both  the  principles  and  interell  of  Maximilian  had  prompted 
him  to  fiTOport  the  authority  of  the  fee  of  Rome  :  but,  in  conlequcnce  of 
his  dea.h/the  vicarate  of  that  part  of  Germany,  which  is  ^roverned  by  the 
Sax<m  laws,  cSevnivcd  to  the  dcaor  of  Saxo.iy ',  and  under  the  Tnelter  of  his 
friendly  adminiitratlon,  Luther  himfelf  enjoyed   tvanqaility,  and    his  opi- 
nions took  fuch  root  in  diiTcrent  places,  that  they  could  never  afterwards  he 
eradicated.     At   the  fame  time,  'as  the  ele«ilion  of  an  emperor  was  a  point 
mure  interefiing  to  the  pope  (Leo  X.)  ihun  a  theological  controverfy  which 
he  did  not  underllund.  and  of  which  he  could  not  forefee  the  confequenc.es, 
he  was  ib  extremely  foiicitous  not  to  irritate  a  prince  of  fuch  confiderable 
influence  in  the  eledoral  college  as  Frederic,  that  he  difcovered  a  great  un- 
wiliingnefs  to  pronounce  the  Sentence  of  excommunication  againfc  Luther, 
which\ls  adverlaries  continually  demanded  with  the  moil  clamorous  impor- 
tunity. ^  ,  r  r 

From  the  reafon  jull  now  given,  ana  Leo's  natural  averhon  to  ievere 
nieafure?,  a  furpenfum  of  proceedings  againtt  Luther  took  place  for  18 
month?.,  though  pernetual  negociations  were  earried  on  during  this  interval 
in  order  t<i  bring  the  matter  to  an  amicable  iffue.  The  manner  in  which 
thefe  were  conGU<51:ed  having  given  our  reformer  many  opportunities  pt  ob- 
ferving  the  corruption  of  the  court  of  Rome,  its  obftinacy  in  adhering  to 
eftabhfoed  errors,  and  its  indifference  about  truth,  however  clearly  propofed 
or  ftTongly  proved,  he  began,  in  15^0,  to  utter  fome  doubts  with  regard 
to  the  divine  original  of  the  papal  authority,  which  he  publicly  difputed 
with  Hccius,  one  of  his  moft  learned  and  formidable  antagonifts.  The  dif- 
putc  was  indecifive,  both  parties  claiming  the  vi(ftory ;  but  it  muft  have, 
been  very  mortifying  to  the  partisans  of  the  Roman  church  to  hear  fiKh 
an  effennal  point  of  their  doclrine  publicly  attacked. 

The  papal  authority  being  once  fufpeiled,  Luther  proceeded  to  puih  on 
his  enquiries  and  attacks  from  one  doi^lrine  to  another,  till  at  laft  he  began 
to  fhake  the  firmeft  foundations  on  which  the  wealth  and  power  of  the 
church  were  eftablifiied.  Leo  then  b^gan  to  perceive  that  there  were  no 
hopes  of  reclaiming  lu.h  an  incorrigible  heretic  ;  and  therefore  prepared  to 
denounce  the  fentence  of  excommunication  againff  him.  The  college  of 
cardinals  was  often  affembkd,  in  order  to  prepare  the  fentence  with  due 
deliberation  ;  and  the  ableft  canonifls  were  conlulted  how  it  might  bs  ex- 
prelfed  with  unexceptionable  formality.  At  laft  it  was  iffued  on  the  Ijth  of 
June  1520.  Fort) -one  propofitions,  extraded  out  of  Luther's  works,  were 
therein  condemned  as  heretical,  fcandalous  and  offcnfive  to  pious  ears ;  all 
perfons  were  forbidden  to  read  his  writings,  upon  puin  of  excommunication  ; 
iuch  as  had  any  of  them  in  their  cuftody  were  commanded  to  commit  them 
to  the  flames;' he  himfelf,  if  he  did  not,  within  60  days,  publicly  recant 
his  errors,  and  burn  his  books,  was  pronounced  an  obftinate  heretic,  excom- 
municated, and  delivered  to  Satan  for  the  deftrudion  of  the  flefh  ;  and  all 
fecular  princes  were  required,  under  pain  of  incurring  the  fame  cenfure,  to 
feize  his  perfon,  that  he  might  be  punifhed  as  his  crimes  deferved. 

Luther  was  not  in  the  kail:  difconcerted  by  this  fentence,  which  he  had 
for  fome  time  expeaed.  He  renewed  his  appeal  to  the  general  council ;  de- 
clared the  pope  to  be  that  antichrift,  or  man  of  fin,  whofe  appearance  is 
foretold  in  the  New  Teftament ;  declaimed  againft  his  tyranny  with  greater 
vehemence  t'nan  ever;  and  at  laft,  by  way  of  retalliation,  having  affembled 
all  the  profeffors  and  ftudents  in  the  univerfity  of  Wittemberg,  with  great 
pomp,  and  in  the  prcfence  of  a  vaft  multitude  of  fpedators,  he  caft  the 
volumes  of  the  canon  law,  'together  with  the  bull  of  excommunication,  ir,^o 


W  LIFE  OF  THE  AU  THOR. 

the  flamrs.  The  manner  in  which  this  adion  was  juftified,  gave  ftill  more 
ofTciicc  than  the  adion  itfclf.  Having  colieded  from  the  ciinon  law  fome 
of  the  inoU  extravae^ant  propofitiniis  with  regard  to  the  plenitude  and  omni- 
potence ol'  the  pope  s  power,  as  well  as  the  fubordination  of  all  fecular  ju- 
rifdic-aion  to  his  authority,  he  publilhed  thefe  with  a  commentary,  pointing 
out  the  impiety  of  fuch  tenets,  and  their  evident  tendency  to  fubvcrt  all 
civil  government. 

On  the  accellion  of  Charles  V.  to  the  empire,  Luther  found  himfelf  in 
a  very  dangerous  fituation.  Charles,  in  order  to  lecure  the  pope's  Iriendfiiip, 
had  determined  to  treat  him  with  great  fevcrity.  His  eagerncfs  to  gain 
this  point,  rendered  him  not  averfe  to  gratify  the  pspal  legates  in  Germany, 
v.ho  inliUcd,  that,  without  any  delay  or  formal  deliberation,  the  dier,  then 
litting  at  Worms,  ought  to  condemn  a  man  whoni  the  pope  had  already 
excommunicated  as  an  incorrigible  heretic.  Such  an  abrupt  manner  of  pro- 
cccdmg,  however,  being  deemed  unprecedented  and  unjuf^  by  the  mem- 
bers of  the  diet,  they  made  a  point  of  Luther's  appearing  in  perfon,  and 
declaring  whether  he  adhered  or  not  to  thofe  opinions  which  had  drawn 
upon  hmi  the  cenfures  of  the  church.  Not  only  the  emperor,  but  all  the 
princes  through  whofe  territories  he  had  to  pafs,  granted  him  a  fafe  condu6t; 
and  Charles  wrote  to  him  at  the  fame  time,  requiring  his  immediate  attend- 
ance on  the  diet,  and  rcnewmg  his  promifes  of  protection  from  any  injury 
or  violence.  Luther  did  not  hefitate  one  moment  about  yielding  obedience; 
and  fet  out  for  Worms,  attended  by  the  hcraid  who  had  brought  the  empe- 
ror's letter  and  fafe  conduft.  While  on  his  journey,  many  of  his  friends, 
vhom  the  tatc  of  Hufs,  under  fimilar  circumftances,  and  notwithftanding 
the  fame  fecurity  of  an  imperial  fafe  condudl,  filled  with  folicitude,  advifed 
and  intreated  him  not  to  rulh  wantonly  into  the  midll  of  danger.  But  Lu* 
ther,  fuperiorto  fuch  terrors,  filenced  them  with  this  reply,  "  I  am  lawfully 
called  (laid  he)  to  appear  in  that  city;  and  thither  will  1  go,  in  the  name 
of  the  Lord,  though  as  many  devils  as  there  are  tiles  on  the  houfes  were 
there  combined  ag.iinft  me." 

'1  he  reception  which  he  met  with  at  Worms,  was  fuch  as  might  have  been 
reckoned  a  full  reward  of  all  his  labours,  if  vanity  and  the  love  of  applaufe 
had  been  the  principles  by  which  he  was  influenced.  Greater  crowds  af- 
fembled  to  behold  him  than  had  appeared  at  the  emperor's  public  entry; 
his  apartments  were  dally  filled  with  princes  and  perfonages  of  the  higheft 
rank  ;  and  he  was  treated  with  an  hpmage  more  fincere,  as  well  as  more 
flattering  than  any  which  pre-eminence  in  birth  or  corvJition  can  command. 
At  his  appearance  before  the  diet,  he  behaved  with  great  decency,  and  with 
equal  firmnefs.  He  reailily  acknowledged  an  excefs  of  acrimony  and  vehe- 
mence in  his  controvcrfi'*!  writings;  but  refufed  to  reira<fl  his  opinions  iin- 
lefshe  were  convinced  of  their  falfhoi»d,  or  to  confent  to  their  being  tried  by 
any  other  rule  than  the  woid  of  God.  When  neither  threats  nor  intreaties 
could  prevail  on  him  to  dtp;ut  from  this  refolut ion,  fome  of  the  ecclefiaflics 
propofed  to  imitate  the  example  of  the  council  of  Conftance,  and,  by  pu- 
mfliing  the  author  of  this  peftilent  herrfy.  who  was  now  in  their  power,  to 
deliver  the  church  at  once  from  fuch  an  evil.  But  the  membersof  the  diet  re- 
fiifuig  to  cxpofc  tlie  German  integrity  to  frcfh  reproach  by  a  fecond  violation 
of  public  faith,  and  Charles  being  no  lefs  unwilling  to  bring  a  flain  upon 
the  beginning  of  his  adminiftration  by  fuch  an  ignominious  adion,  Luther 
was  permitted  to  depart  in  falety.  A  few  days  after  he  left  the  city,  a  fe- 
verc  edid  was  publi(hed  in  the  emperor's  name,  and  by  authority  of  the 
diet,  depriving  hmi  as  an  obftinate  and  excommunicated  criminal,  of  all 
the  privileges  which  he  enjoyed  as  a  fubje6l  of  the  empire,  forbidding  any 
prince  to  harbour  or  proted  him,  and  requiring  all  to  feize  his  perfon  as 
loon  as  the   term  fpecified  in  his  protedion  fljould  be  expired. 

But  ihis  rigorous  decree  had  no  confiderable  eucJl ;  the  execution  of  it 
hein^  prevented  partly  by  the  multiplicity  of  occupations  which  the  commo- 
t.onsin  t^pain,  together  with  the  wars  in  Italy  and  the  Low  Countries,  cre^ 
afed  to  the  emperor;  and  partly  by  prude. .t  precaution  employed  by  the 
closer  of  Szxony,  Luther's  faithful  patron.     As  Luther  on  his  return  fro.u 


LIFE  OF  THE  AUTHOR.  v 

Worms,  was  pafling  near  Akenftrain  in  Thuringia,  a  number  of  horfemen 
in  maflcs  rufhed  fudclenly  out  of  a  wood,  where  the  eledor  had  appointed 
them  to  lie  in  wait  for  him,  and,  furrounding  his  company,  carried  him, 
after  difmiffing  all  his  attendants,  to  Wortburg,  a  llrong  caftle  not  far  dif- 
tant.  There  the  elector  ordered  him  to  be  fupplied  with  every  thing  necef- 
fary  or  agreeable  ;  but  the  place  of  his  retreat  was  carefully  concealed,  until 
the  fury  of  the  prefent  ftorm  againft  him  began  ta  abate,  upon  a  change  in 
the  political  fyftem  of  Europe,  hi  this  foiitude,  where  he  remained  nine 
months,  and  which  he  frequently  called  his  Patmos^  after  the  name  of  that 
ifland  to  which  the  apoftle  John  was  banifiied,  he  exerted  his  ufual  vigour 
and  induftry  in  defence  of  his  dotflrines,  or  in  conlutation  of  his  adverfaries, 
publifliing  feveral  treaties,  which  revived  the  fpirit  of  his  followers,  afto- 
nifhed  to  a  great  degree,  and  difheartened  at  the  fudden  disappearance  of 
their  leader. 

I.uther,  weary  at  length  of  his  retirement,  appeared  publicly  again  at 
Wittemburg,  upon  the  6th  of  March  1522.  He  appeared  indeed  without 
the  eledor's leave;  but  immediately  wrote  him  a  letter,  to  prevent  his  tak- 
ing it  ill.  The  edid  of  Charles  V.  as  fevere  as  it  was,  had  given  little  or  no 
check  to  Luther's  doctrine  :  For  the  emperor  was  no  fooner  gone  into  Plan- 
ders,  than  his  edidl  was  negleded  and  defpifed,  and  the  do6lrine  feemedto 
fpread  even  fafler  than  before.  Carololtadius,  in  Luther's  abfcnce,  had 
pufhed  things  on  fafter  than  his  leader;  and  had  attempted  to  abolifli  the 
ufe  of  mafs,  to  remove  images  out  of  the  churches,  to  let  afide  auricular 
tonfelTion,  invocation  of  faints,  the  abflaining  from  meats;  had  allowed 
the  monks  to  leave  their  monafteries,  to  neglecl  their  vows,  and  to  marry; 
in  fhort,  had  quite  changed  the  dodlrine  and  difcipline  of  the  church  at 
Wittemburg  :  All  which,  though  not  againft  Luther's  fentiments,  was  yet 
blamed  by  liim,  as  being  raftily  and  unfeafonably  done.  Lutheranifm  was 
ftill  confined  to  Germany  :  It  was  not  got  to  France;  and  Henry  VIII.  of 
England  made  the  moft  vigorous  acisto  binder  it  from  invading  his  realm. 
Nay,  he  did  fomething  more:  To  fhew  his  z^al  for  religion  and  the  holy 
fee,  and  perhaps  his  fkill  in  theological  learning,  he  wrote  a  treatife  Of  the 
feven/acraments,  againft  Luther's  hook.  Of  the  capti'vity  of  Babylon;  which  he 
prefented  to  Leo  X.  in  Odlober  15 ZI.  The  pope  received  it  very  favoura- 
bly ;  and  was  fo  well  pleafed  with  the  king  of  England,  that  he  compliments 
t'd  him  with  the  title  oi  Defender  of  the  faiih.  Luther,  however,  paid  no 
regard  to  his  kingftiip;  but  anfwered  him  with  great  fharpnefs,  treating 
both  his  perfon  and  performance  in  the  moft  contemptuous  manner.  Henry 
complained  of  Luther's  rude  ufage  of  him  to  the  princes  of  Saxony;  and 
Fiftier,  bifhop  of  Rochefter,  replied  to  his  anfwer,  in  behalf  of  Henry's 
treatife  :  But  neither  the  king's  complaint,  nor  the  hifnop's  reply,  was  at- 
tended with  any  vifible   effects. 

Luther,  though  he  had  put  a  ftop  to  the  violent  proceedings  of  Carolofta- 
dius,  now  made  open  war  with  the  pope  and  bilhops;  and,  that  he  might 
make  the  people  defpife  their  authority  as  much  as  poflible,  he  wrote  one 
book  againft  the  pope's  bull,  and  another  againft  the  order  falfely  called  the 
order  of  bifhop  X.  The  fame  year,  1522,  he  wrote  a  letter,  dated  July  the  29th, 
to  the  afiembly  of  the  ftates  of  Bohemia ;  in  which  he  alTured  them  that  he 
was  laboring  to  eftablifh  their  dodlrine  in  Germany,  and  exhorted  them  not 
to  return  to  the  communion  of  the  church  of  Rome  ;  And  he  publiflied  alfo 
this  year,  a  tranflation  of  the  New  Tcftament  in  the  German  tongue,  which 
was  afterwards  corrected  by  himfelf  and  Tvlelandlhon.  This  tranflation 
having  been  printed  feveral  times,  and  being  in  every  body's  hands, 
Ferdinand,  archduke  of  Auftria,  the  emperor's  brother,  made  a  very  fevere 
edi<fl,  to  hinder  the  farther  publication  of  it ;  and  forb-ade  all  the  fubjedls  of 
his  imperial  majefty  to  have  any  copies  of  it,  or  of  Luther's  other  books. 
Some  other  princes  followed  his  example  :  And  Luther  was  fo  angry  at  it, 
that  he  wrote  a  treatife  Of  thefecular  pozvcr^  in  which  he  accufes  them  of 
tyranny  and  impiety.  The  diet  of  the  empire  was  held  at  Nurenburg,  at 
the  end  of  the  year  to  which  Hadrian  VI,  fcnt  his  brief,  dated  November 
•chc  25th;  For  Leo  X,  died  upon  the  ad  of  December  1521,  and  Kadxicn 


fl 


LIFE  OF  THE  AUTHOR. 


bail  ^«^n  clc<5lc(l  pope  iifoii  the  9rh  of  January  following:.  In  this  brief, 
•nionC"t''cr  rhiij>;s,  he  oblcrvcs  tn  the  diet,  how  he  had  heard,  wirh  grief, 
thit  .\!aiiin  l.uthcr,  alter  the  fcntcncc  of  Leo  X.  whiji  was  ordered  to  he 
executed  by  rhe  cdi*H  of  Worn.s.  continued  to  teach  the  lame  errors,  and 
d.ily  fo  f  uhlfh  hooks  full  of  hcrcfif-;  that  it  appeared  llrangc  to  him,  that 
fu  idT^e  mid  lo  rch;;ious  a  nation  could  be  fednced  by  a  wretched  apoilaK- 
friar:  Thnt  nothing,  however,  could  be  more  pernicious  to  Chritlcndom; 
and  that  therefore  he  exhorts  them  to  ufe  their  utmoil  endeavors  to  make 
l^uthcr,  and  the  authors  of  thefc  tiin\ults,  return  to  their  duty;  or,  if  they 
rcfufc  and  cmtinuc  obllinate,  to  proceed  aj^ainlt  them  according  to  the  law* 
of  the  empire,  and  the  fcverity  of  the  lall  edi<fb. 

The  refolution  of  this  diet  was  pu  diihed  in  the  form  of  an  cdi't\,  upon  the 
6th  of  March  I52.V.  hut  it  h  id  no  effedb  in  chscldng:  the  Lu'herans,  who 
ftili  went  en  in  the  fame  triumphant  manner.  This  year  1-uthcr  wrote  a 
f  rcat  many  peiccs  :  Aniong  the*  rdt,  one  upon  th«  dijijnity  and  office  of  the 
luprcn^e  ma<j!i^r;tte;  whith  l-rederic,  elector  of  Saxony,  is  faid  to  have  been 
hijrhly  picalcd  with.  He  fcnt,  about  the  fame  time,  a  writin^^  i  n  the  German 
)anjjujj;e,  to  the  Waldcnfes,  or  Pickard?,  in  Bohemi.i  and  Ivloravia,  who 
had  applied  to  him  "  about  worfiiipping  the  bot'y  of  Chrlll  in  the  eucharifl.*' 
He  wrote  alfo  anothir  hook,  which  he  dedicated  to  the  fenate  and  people 
<»f  Prague,  "  about  the  inlUtution  of  minifters  of  the  church."  He  drew 
up  .»  foim  of  fiying  mafs  He  wrote  a  piece,  entitled,  An  example  of  pupijh 
doHr'tn:  an! dii-inily  \  which  Dupin  calls  A  filir^i  ogainj}  nuns,  and tbojl-  nvho pro- 
tfjj  a  tnnnafK  life.  He  wrote  alfo  agamrt  the  vows  of  virg;inity,  in  hia  pre- 
face to  '.ii  commentary  on  t  Cor.  vii.  And  his  exhortations  here  were,  it 
feem«,  followed  with  effedts:  For  foon  after,  nine  nun.s,  among  whom  was 
Catharine  de  Bore,  eloped  from  the  nunnery  at  Nimptfchen,  and  were 
brought,  by  the  alfiftance  of  Leonard  Coppen,  a  hurgefj  of  Torgau,  to 
Wittcmburg.  \Vi;atcver  offence  this  proceeding  might  give  to  the  papifts, 
it  was  highly  extolled  by  Luther;  who,  in  a  book  written  in  the  German 
l.inguige,  compares  the  dcFverance  of  thefe  nuns  from  the  flwery  of  a  mo- 
naOic  life,  to  that  of  the  fouls  whiih  Jefup  Chrilt  nan  delivered  by  his  death. 
This  year  Luther  had  occafion  to  canonize  two  of  his  followers,  who,  as 
Mclchior  Adam  relates,  were  burnt  at  Bruilels  in  the  beginning  of  July, 
and  were  the  firft  who  fuffercd  martyrdom  for  his  do(5lrine.  He  wrote  alio 
a  conlolatory  cpiltle  to  three  noble  ladie^  at  Mifnia,  who  were  banilhed  from 
the  duke  of  Saxony's  court  at  Friburg,  f(*r  reading  his  bock». 

In  the  beginning  of  the  year  1524,  Clenn  nt  VI!,  fent  a  legate  into  Ger- 
many to  the  diet,  which  was  to  be  held  nt  Nurenberg.  Hadrian  VI,  died  in 
Oi^lober  1523,  and  was  fucceed.d  by  Clement  upon  the  19th  of  November. 
A  little  before  his  death  he  canonized  Bcnno,  who  wi-.s  bifliop  of  Meifltn  in 
the  time  of  Gregory  VII.  and  one  of  the  moil  zealous  defenders  of  the  holy 
fcc.  Luther,  imagining  that  this  was  done  diredly  to  oppole  him,  drew  up 
a  piece  with  this  title,  A^.unjl  the  r.e~o  idol  and  old  devil fet  up  at  Mieffen  ;  iu 
which  he  treats  the  memory  of  Gregory  with  great  freedom,  and  (iocs  not 
<(iarc  even  Hadrian.  Clement  VII. 's  legate  rcprefented  to  the  diet  of  Nu- 
rrnberg,  the  neceflity  of  enforeing  the  execution  of  the  ediol  of  Worms, 
uhich  had  been  ftrangciy  negleAed  by  the  princes  of  the  empire  r  But, 
BOtwithfiandiiig  the  h-gatc's  folicitations  whi<h  were  very  prefiing,  the 
decrees  of  that  diet  were  tlioughkfo  inciredual,  that  they  were  condemned 
at  Rome,  and  rcje*''lcd  by  the  emperor.  It  was  in  this  ye.ir  tiiat  the  difputes 
between  Luther  and  Eraimus,  auoiit  free  will  bef^an.  Erafmus  had  been 
much  courred  by  the  Papifts  fo  write  againa  Luther;  but  he  was  all  a'ong 
of  opinion,  that  v/riting  would  not  be  found  an  elTedual  way  to  end  the  diffe- 
rencts^and  cllablifh  the  pe^ce  of  the  church.  However,  tired  out  at  length 
\vjth  the  importunidcs  of  the  p.,pc  and  the  Catholic  princes,  and  dcfirous  at 
-he  Umc  tmie  to  clear  himf.lf  from  the  fufpicion  of  favoring  a  caufe  which  he 
V.  nuld  net  fccni  to  favor,  he  refulved  to  write  againft  l.uther,  though,  as  he 
tells  McUne'^hon,  it  was  with  reluAance,  and  fome  chofe  free-will  for  the 
tuijjea.  Hjj  book  was  entitled  Adiatriha,  or  conference  almd  f,ee-u'ill;  and 
wi<  wnttcn  Willi  much  mudcradon,  and  without  pcrfonal  rtficdions.     He 


LIFE  OF  THE  AUTHOR.  vii 

tells  Luther  in  the  preface,  **  that  he  ought  not  to  take  his  ^iflenting  from 
him  in  opinion  i!l,  becaule  he  had  allowed  himfelf  the  liberty  of  differing 
irom  the  judgment  of  popes,  councils,  univerfiiies,  and  dodors  of  the 
church  "  Luther  was  lomttime  before  he  snfwertd  Erafmus's  book;  but 
at  iurt  publiihed  a  treatife  Dejcri'o  arbHno^  or  0/  the  ftrvitude  of  man  :>  xvitl i 
and  though  Meiancfthon  had  promifed  Erafmus,  that  Luther  Ihould  anfwer 
him  with  civility  and  moderation,  yet  Luther  had  lo  little  regard  to  Me- 
landlhon's  promife,  that  he  never  wrote  any  thing  iharper.  He  accufed 
Eralmus  of  being  carelels  about  religion,  and  little  felicitous  what  became 
of  it,  provided  the  world  continued  in  peace;  and  that  his  notions  were 
rather  philofophical  than  chriilian,  Eralmus  immediately  replied  to  Luth'.r, 
in  a  piece  called  Hypemfpijfes ;  in  the  iiril  part  of  which  he  anfwers  his  ar- 
guments, and  in  the  fecond  his  perfonal  rciledlions. 

InOtftober,  1524,  Luther  flung  off  the  monadic  h2Mt;  vvhich,  though 
not  premeditated  and  defigned,  was  yet  a  very  proper  preparative  to  a  ilep 
he  took  the  year  after;  we  m.ean,  his  marriage  with  Catharine  de  Bore. 
Catharine  de  Bore  was  a  gentleman's  daughter,  who  had  been  a  nun,  and 
was  taken,  as  we  have  obferved  out  of  the  nunnery  of  KimptfLhen,  in  the 
year  1523.  Luther  had  a  delign,  as  Mekhior  Adam  relates,  to  marry  her 
to  Glacius,  a  miniller  of  Ortamundcn  ;  but  Ihe  did  not  like  Glacius;  and  fo 
Luther  married  her  himlelf,  upon  the  13th  of  June  15^5.  This  conduil:  of 
his  was  blamed,  not  only  by  the  Catholics,  but,  as  Melandhon  fays,  by 
thoie  olhis  own  party.  He  v/as  even  for  fome  time  afhained  of  it  himfclf  j 
and  owns,  that  his  marriage  had  made  him  fo  defpicable,  that  he  hoped  his 
humiliation  would  rejoice  the  angels,  and  vex  the  devils.  Melandlhon  found 
him  fo  afRided  with  what  he  had  done,  that  he  wrote  fome  letters  of  confo- 
lation  to  him.  It  was  not  fo  much  the  marriage,  as  the  circumirances  of  the 
time,  and  the  precipitation  with  vvhich  it  was  done,  that  occafioned  the 
cenfures  paffed  upon  Luther.  He  married  all  of  a  fudden,  and  at  a  time. 
when  Germany  was  groaning  under  the  miferies  oi  a  war,  which  was  faid 
at  lead  to  be  owing  to  Lutheranifm.  Then,  again,  it  was  thought  an  inde- 
cent thing  in  a  man  of  42  year?  of  age,  who  was  then,  as  he  pretended, 
reftoring  the  gofpcl  and  reforming  mankind,  to  involve  himfcll  in  marriage 
with  a  woman  of  26,  either  through  incontinence,  or  any  account  v»'hate- 
ver.  But  Luther,  as  foon  as  he  iiad  recovered  himfcif  a  little  from  hisabafli* 
ment,  affumeci  his  former  air  of  intrepidity,  and  boldly  fupportcd  what  he 
had  done  with  reafons.  "  I  took  a  wife,  (fays  he),  in  obedience  to  my 
father'e  commands;  and  haftened  the  confummation,  in  order  to  prevent 
impediments,  and  Hop  the  tongues  of  flanderers."  It  appears  from  his  own 
confeffion,  that  this  reformer  was  very  fond  of  Mrs.  de  Bore,  and  ufed  to 
call  her  his  Catharine;  which  made  profane  people  think  and  fay  wicked 
things  of  him  :  "  And  therefore,"  fays  he,  "  k  am  married  of  a  fudden, 
not  only  that  I  might  not  be  obliged  to  hear  the  clamours  which  I  knew 
would  be  raifed  againft  me,  but  to  flop  the  mouths  of  thofe  vv'ho  reproached 
me  with  Catharine  de  Bore."  Luther  alio  gives  us  to  underftand,  that  he 
did  it  partly  concurir^g  with  his  grand  fcheme  of  oppofmg  the  Catholics. 

Luther,  notwithftanding,  was  not  himfelf  altogether  fatisfied  with  thefe 
reafons.  He  did  not  think  the  flep  he  had  taken  could  be  fufficiently  jufli- 
lied  upon  the  principles  of  human  prudence;  and  therefore  we  find  him,  in 
other  places,  endeavoring  to  account  for  it  from  a  fupernatural  impulfe. 
But  whether  there  was  any  thing  divine  in  it  or  not,  Luther  lound  himfelf 
extremely  happy  in  his  new  flate,  and  efpecially  afti.r  his  wife  had  brought 
him  a  fon.  "  My  rib  Kate  (fays he  in  the  joy  of  iiis  heart)  defiresher  com- 
pliments to  you,  and  thanks  you  for  the  favor  of  your  kind  letter.  She  is 
very  well,  through  God's  mercy.  She  is  obedient  and  complying  withJme 
in  all  things;  and  more  agreeable,  I  thank  God,  than  I  could  have  expetS^ed; 
fo  that  I  would  not  change  my  poverty  for  the  wealth  of  Crafus."  He  was 
heard  to  fay,  (Seckendorf  tells-,  us, )  tliat  he  would  not  exchange  his  wife  for 
the  kingdom  of  France,  nor  for  the  riches  of  the  Venetians;  and  that  for 
three  reafons :  Firft,  becaufe  fhe  had  been  given  him  by  God,  at  the  time 
when  he  implored  the  affiftaucc  of  the  Holy  Ghoft  in  finding  a  g^^od  wife; 
/ 


tiii  LIFE  OF  THE  AUTHOR. 

becaufe,  though  fhe  was  not  without  faults,  yet  fhe  had  fewer  than  other 
tvomen;  and,  thirdly,  bccuufe  flie  rcligioufly  oblcrved  the  conjugal  fidelity 
Ihe  owed  him.  There  went  at  lirlt  a  report,  that  Catharine  dc  Bore  was 
brought  to  bed  foon  attcr  her  marriage  with  Luther;  but  Eralmus,  who 
had  wrote  that  news  to  his  friends,  acknowledged  the  falfity  of  it  a  little 
after. 

His  marriage,  however,  did  not  retard  his  adivity  and  diligence  in  the 
•work  of  reformation.  He  revifed  the  Augiburg  confeflion  of  faith,  and  apo- 
logy for  the  Proteftants,  when  the  Protcitant  religion  wasfirll  eftubliflied  on 
a  firm  bafis. 

Alter  this,  Luther  had  little  elfe  to  do  than  to  fit  down  and  contemplate 
the  mighty  work  he  had  finilhed;  for  that  a  finglc  monk  (hould  be  able  to 
give  the  church  fo  rude  a  fliotk,  that  there  needed  but  fuch  another  entirely 
to  overthrow  it,  may  vciy  well  feem  a  mighty  work.  He  did  indeed  little 
elfe;  for  the  remainder  of  his  life  was  fpent  in  exhorting  princes,  Hates,  and 
univerfJties,  to  confirm  the  reformation  which  had  been  brought  about 
through  him ;  and  publifhing  from  time  to  time  fuch  writings  as  might  en- 
courage, diredl,  and  aid  them  in  doing  it.  The  emperor  threatened  temporal 
punilhment  vfith  armies,  and  the  pope  eternal  with  bulls  and  anathemas; 
but  Luther  cared  for  none  of  their  threats.  His  friend  and  coadjutor  Me- 
landhon  was  not  fo  indiiferent ;  for  Melandlhon  had  a  great  deal  of  foftnefs, 
moderation,  and  diffidence  in  his  make,  which  made  him  very  uneafy,  and 
even  forrowful,  in  the  prefcnt  diforders.  Hence  we  find  many  of  Luther's 
letters  written  on  purpofe  to  fupport  and  comfort  him  under  thefe  feveral 
diftrefles  and  anxieties. 

In  the  year  1333,  Luther  wrote  a  confolatory  epiftle  to  the  citizens  of 
Ofchacz,  who  had  fufFered  fome  hardihips  for  adhering  to  the  Augfburg  con- 
feflion of  faith  ;  in  which,  among  other  things,  he  fays:  "  The  devil  is  the 
hofi:,  and  the  world  is  his  inn  ;  fo  that  wherever  you  come,  you  fhall  be  fare 
to  find  this  ugly  hoft.''  He  had  alfo  about  this  time  a  terrible  controverfy 
with  ( Jcorge,  duke  of  Saxony,  who  had  fuch  an  averfion  to  Luther's  docflrine, 
that  he  obliged  his  fubjeils  to  take  an  oath  thiit  they  would  never  embrace 
it.  However,  60  or  70  citizens  of  Leipfic  were  found  to  have  deviated  a 
little  from  the  Catholic  way  in  fome  point  or  other,  and  they  were  known 
to  have  confulted  Luther  about  it  :  Upon  which  George  complained  to  the 
cledcor  John,  that  Luther  had  not  cnly  ahufed  his  perfon,  but  alfo  preached 
up  rebellion  among  hisfuhjedls.  The  eiedtor  ordered  L-uther  to  be  acquaint- 
ed with  this;  and  to  be  told  at  the  lame  time,  that  if  he  did  not  clear  him- 
felf  of  the  charge,  he  could  not  poflibly  efcape  punilhment.  Sut  Luther 
eafily  refuted  the  accufation,  by  proving,  that  he  had  been  fo  far  from  flir- 
ring  up  hisfubjeds  againft  him,  on  the  fcore  of  religion,  that,  on  the  con- 
trary, he  had  exhorted  them  rather  to  undergo  the  greatcft  hardihips,  and 
even  fuffer  themfelves  to  be  banilhed. 

In  the  year  1534,  the  Bible  tranflated  by  him  into  German  vvas  firfh  print- 
ed, as  the  old  privilege,  dated  at  Bibliopolis,  under  the  ele*51or's  han«l, 
Ihows:  and  it  was  publiflied  the  year  alter.  He  alfo  publiflied  this  year  a 
book  againft  mafles  and  the  confecration  of  the  priefts,  in  which  he  relates 
a  conference  he  had  with  the  devil  on  thofe  points;  for  it  is  remarkable,  in 
Luther's  whole  hillory,  that  he  riever  had  any  conflids  of  any  kind  within, 
but  the  devil  was  always  his  antagonift.  In  February  153 7>  an  affemhly 
was  held  at  Smalk.dd  about  matters  of  religion,  to  which  Luther  and  Mc- 
landhon  were  called.  At  this  meeting  Luther  was  feized  with  fo  grievous 
an  illnefs,  that  there  were  no  hopes  of  his  recovery.  He  was  afilided  with 
the  llone,  and  had  a  ftoppage  of  urine  for  it  days.  In  this  terrible  con- 
dition he  would  needs  undertake  to  travel,  notwithftanding  all  that  hi* 
friends  could  lay  or  do  to  prevent  him  :  his  refolution,  however,  was  at« 
tended  with  a  good  eftetil ;  for  the  night  after  his  departure,  he  began  to 
be  better.  As  he  vvas  carried  along,  he  made  his  will,  in  which  he  be- 
queathed his  deteftation  of  popery  to  his  friends  and  brethren  ;  agreeably 
to  what  he  often  ufed  to  fay  :  FeJIis  eram  vivus,  moritns  ero  mors  tua^  papa  ; 
•*  I  was  the  plague  of  popery  in  my  life,  and  (hall  continue  to  be  fo  in  my 
death." 


LIFE  OF  THE  AUTHOR.  Ix 

This  year  the  pope  and  the  court  of  Rome,  finding  it  impoflible  to  deal 
with  the  proteftants  by  force,  began  to  have  recourfc  to  ftratagem.  They 
afTedled  therefore  to  think,  that  though  Luther  had  indeed  carried  things 
on  with  a  hii^h  hand  and  to  a  violent  extreme,  yet  what  he  had  pleaded  in 
defence  of  thefe  was  not  entirely  without  foundation.  I'hey  talked  with 
afecmino-  fliow  of  moderatioti;  and  Pius  III.  who  fuceeded  Clement  VH. 
propofed^a  reformation  fnlt  among  themfelves,  and  even  went  fo  far  as  to 
fix  a  place  for  a  council  to  meet  at  fur  that  purpofe.  But  Luther  treated  this 
farce  as  it  deferved  to  be  treated;  unmaflced  and  detedled  it  immediately; 
and,  to  ridicule  it  the  more  ftrorgly,  caufed  a  pid^.ure  to  be  drawn,  in  which 
•was'reprefeiited  the  pope  feated  on  high  upon  a  throne,  fomc  cardinals  about 
him  with  foxes  tails 'on,  and  feeming  to  evacuate  upwards  and  downwards, 
(furfum  dcorfum  repnrgare,  as  Melchior  Adam  cxprcills  it.)  This  was  fixed 
over-againil  the  title  page,  to  let  the  readers  lee  tt  once  the  fcopc  and  defign 
of  the 'book;  which  was,  to  cxpofe  that  cunning- and  artifice  with  which 
thole  fubtle' politicians  afFecled  to  cleanfe  and  purify  themfelves  from  their 
errors  and  fut)eiftitions.  Luther  pubHfhed  about  the  fame  time  a  confutation 
of  the  pretended  grant  of  Conltantine  to  Sylvefter,  bifnop  of  Rome ;  and 
alfo  feme  letters  of  John  Hufs,  written  from  his  prifon  at  Conftance,  to  the 

13ohemian3.  .  .  ,   , 

In  this  manner  was  Luther  employed  till  his  death,  wnieh  happened  in 
the  year  1546.     That  year,  accompanied  by  MelanAhon,  he  paid  a  vilit  to 
his  own  country,  which  he  had  not  feen  for  many  years,  and  returned  again 
in  fafecy.     But  foon  after,  he  viras  called  thither  again  by  the  Earls  of  Mans- 
feidt,  to  compofe  forne  differences  which  had  arifen  about  their  boundaries. 
Luther  had  not  been  ulcd  to  fuch  matters;  but  becaufe  he  was  born  at  Eille- 
ben,  a  town  in  the  territory  of  Mansfeldt,  he  was  willing  to  do  his  country 
whatfervlce  he  could,  even  in  this  way.     Preaching  his   laft  fermon  there- 
fore  at  Wittemberg,  upon  the  17th  of  January,  he  fet  off  on  the  33d  ;  and 
at  Hall  in  Saxony  lodged  with  Jufcus  Jonas,  with  whom  he  ftayed  three  days 
becaufe  the  waters  were  out.     Upon  the  28th,  he  pafled  over  the  river  with 
his  three  fons  r.nd  Dr.  Jonas ;  and  being  in  fome  danger,  he  faid  to  the  Doc- 
tor, "  do  not  you  think  it  would  rejoice  the  devil  exceedingly,  if  I  and  you 
and  my  three  fonsihould  be  drowned?"  When  he  entered  the  territories  of 
the  Earls  of  Mansfeldt,  he  was  received  by   100  horfemen,  or  more,    and 
condiidled  in  a  very  honourable  manner;  but  was  at  the  fame  time  fo  very 
ill,  that  it  was  feared  he  would  die.     He  faid,  that  thefe  fits  of  ficknefs  often 
came  upon   him,  when  he   had  any  great  bufinefs  to  undertake  :  of  this, 
however,  he  did  not  recover;  but  died  upon  the   18th  of  February,  in  the 
63d  year  of  his  age.     A  little  before  he  expired,  he  admonilhed  thofe  that 
were  about  him  to  priy  to  God  for  the  propagation  of  the  Gofpel ;   "  becaufe 
(fold  he,)  the  council  of  Trent,  which  had  fat  once  or  twice,  and  the  pope, 
would  devife  ftrange  things  againft  it."     Soon  after,  his  body  was  put  into 
a  leaden  cofhn,  and  carried  with  funeral  pomp  to  the  church  at  Eiileben, 
when  D  r.  Jonas  preached  a  fermon  upon  the  occafion.     The  Earls  of  Mans- 
fe'dt  defired  that  his  body  Ihould  be  interred  in  their  territories;  but  the 
cledor  of  Saxony  infilled  upon  his  being  brought  back  to  Wittemberg,  which 
was  accordingly' done  ;  and  there  he  was  buried  with  the  greateft  pomp  that 
perhaps  ever  happened   to   any   private  man.     Princes,   earls,  nobles,  and 
ftudents  without  number,  attended  the  procefLon;  and  Melandhcn  mads 
his  funeral   oration.  ^ 

A  thoufand  lies  were  invented  by  the  PapiRs  about  Luther  s  death.  Seme 
faid  that  he  died  fuddenly;  others,  that  he  killed  himfelf ;  others,  that  the 
devil  ftrangled  him;  others,  that  his  corpfe  ftunk  fo  abominably,  that  they 
wete  forced  to  leave  it  in  the  way,  as  it  was  catried  to  he  interred.  Nay, 
lies  were  invented  about  hly  death,  even  while  he  was  yet  alive.  _  Luther 
however,  to  give  the  mod  efledual  refutation  of  this  account  cf  his  death, 
put  fojth  an  advcrtifcment  of  his  beino;  alive  :  A,rid  to  be  even  with  the  Pa- 

c 


X  LIFE  OF  THE  AUTHOR. 

pifts  for  the  malice  they  had  {hewn  in  this  He,  wrote  a  book  at  the  fam<; 
time  to  prove,  that  "  })3pacj'  was  ioundcd  by  the  devil." 

Luther's  worki  were  colledcd  after  his  death,  and  printed  at  Wittemburg 
in  7  vols,  folio.  Catharine  de  iJore  furvivcd  her  hufbatid  a  few  years;  and 
continued  the  firit  year  of  her  widowhood  at  V/ittembur^,  though  Lu- 
ther ha<l  advifcd  her  to  fcek  another  place  of  reiidcncc.  She  went  fron* 
thtnee  in  the  year  1547,  when  the  town  was  furrendcred  to  the  emperor 
Ch:irles  V.  Before  her  departure,  fhe  had  received  a  prcfent  of  50  crowns 
from  Chriftian  111.  hinp  of  Denmark;  and  the  cledlor  of  Saxony,  and  the 
counts  of  iVIunsfeldt,  gave  her  ^ood  tokens  of  iheir  liberality.  With  thcfs 
additions,  to  what  Luther  had  left  her,  Ihe  had  wherevvithiil  to  naaintaiu 
herfeif  and  her  family  handfomely.  She  returned  to  Wittembcrg,  when 
the  town  was  reftored  to  the  eleilor;  where  fhe  lived  in  a  very  devout  and. 
pious  manner,  till  the  plapue  obhged  her  to  leave  it  ajrain  in  the  year  ISS*'- 
She  fold  what  Ihe  had  at  Wittemburg;  and  retired  to  Torgau,  with  a  rclb- 
lution  to  tnd  her  life  there.  An  imfortunate  mifchance  befel  her  in  hcv 
journey  thither,  which  proved  fatal  to  her.  The  horfes  growing  unruly, 
and  attempting  to  run  away,  Ihe  leaped  out  of  the  vehicle  flie  was  conveyed. 
in;  and,  by  leaping,  got  a  fall,  of  which  fhe  died  about  a  quarter  of  a  year 
after,  at  Torgau,  npen  the  20th  of  December  1552.  She  was  buried  there, 
in  the  great  church,  where  her  tomb  and  epitaph  are  flill  to  be  feen;  and 
the  univerfity  of  Wittemburg,  which  was  then  atTorgau,  bccaufe  the  plague 
raged  at  Wittemburg,  made  a  public  programma  concerning  the  funeral 
pomp. 


{  xi  ) 


TO  THE  READER. 


JL  HIS  Book  being  brought  unto  me  to  perufc  and  to  con- 
fider  of,  I  thought  It  my  part,  not  only  to  allow  of  It  to  be  print- 
ed, but  alfo  to  commend  it  to  the  Reader,  as  a  treatife  moft  com- 
fortable to  all  affli6led  confclences,  exercifed  in  the  fchool  of  Chrlft. 
The  author  felt  what  he  fpoke,  and  had  experience  of  what  he 
wrote,  and  therefore  was  able  more  lively  to  exprefs  both  the 
affaultsand  thefalving;  the  order  of  the  battle,  and  the  means  of 
the  vidory.  Satan  is  the  enemy;  the  victory  is  only  by  faith  in 
Chrift,  as  John  rccordeth.  If  Chrift  juftify,  who  can  condemn  ? 
faith  St.  Paul.  This  moft  neceflary  dodrine  the  Author  hath  moft 
fubftantially  cleared  In  this  Commentary  :  Which  being  written  in 
the  Latin  tongue,  certain  godly  learned  men  have  moft  fmcerely 
tranflated  into  our  language,  to  the  great  benefit  of  all  fuch  as,  with 
humble  hearts,  will  diligently  read  the  fame.  Some  began  it 
according  to  fuch  jfldll  as  they  had;  others,  godly  affeded;  not 
fufFering  fo  good  a  matter  In  handling  to  be  marred,  put  to  their 
helping  hands,  for  the  better  framing  and  furthering  of  fo  worthy 
a  work.  They  refufe  to  be  named,  feeking  neither  their  own  gain 
nor  glory,  but  thinking  It  their  happinefs,  if  by  any  means  they 
may  relieve  afflided  minds,  and  do  good  to  the  church  of  Chrift, 
yielding  all  glory  unto  God,  to  whom  all  glory  is  due. 

ui^rilis  2Si/jf    1575. 

EDWINUS  LONDON, 


(   ^"   ) 

T'o  all  offliBed  canfciences,  that  groan  for  falva'lon,  and  wrejlle  un- 
der the  crofs  for  the  kingdom  of  Chr'ifl  :  Grace,  peace  and  vie- 
lory  in  the  Lord  jfefus  our  Saviour, 

IN  few  words  to  declare  what  is  to  be  faid  for  the  commendation  of  this 
work,  although  in  few  words  all  cannot  be  exprellcd  that  may  be  f.iid, 
yet  briefly  to  figmfy  that  may  fufhce,  this  much  v-e  thought  good  to  certify 
thee,  godly  reader,  that  amongil  many  other  godly  EngliHi  books,  in  thefe 
our  days  printed  and  tranliatcd,  thou  (lialt  fiod  but  few,  wherein  either  thy 
time  fhall  feeni  better  beflov/ed,  or  thy  labor  better  recompenfed,  to  the 
profit  of  thy  foul,  or  wherein  thou  maycil  fee  the  fpirit  and  vein  cf  St.  Paul 
more  lively  reprefented  to  thee,  than  in  the  diligent  reading  of  this  prefent 
Commentary  up-jn  the  Epiftle  of  St.  Paul  to  the  Galatians  ;  in  which,  as  in 
a  mirror  or  glafs,  or  rather  as  St.  ^ttphen,  in  the  heavens  being  opened, 
thou  mayeft  fee  and  behold  the  admirable  glory  of  the  Lord,  and  all  the 
riches  of  heaven,  and  thy  falvation  freely  and  only  by  faith  in  Chri ft ;  his 
love  and  grace  towards  thee  fo  opened;  thy  viv^lory  and  corqueft  in  him  fo 
proved;  the  wrath  of  God  fo  pacified;  his  law  fatisfied;  the  fuii  kingdom 
of  life  fet  open  ;  death,  hell,  and  heli-gates,  (be  they  never  fo  flrong)  with 
all  ths  power  offm,  fiefli  and  the  world,  vanquiflied  ;  thy  confcience  dif- 
charged  ;  all  fears  and  terrors  removed  ;  thy  fpiritual  man  fo  refreflied  and 
fet  at  liberty,  that  either  thy  heart  muft  be  heavier  than  lead,  or  the  reading 
hereof  will  lift  thee  up  above  thyfelf,  and  give  thee  to  knew  that  of  Chrilt 
Jefus,  that  thou  thyfelf  ftialt  fay  thou  never  knev/  before,  though  before 
thou  kneweil  him  right  well. 

Such  fpiritual  comfort ;  fuch  heavenly  doilrine  :  futh  ejrpcrience  and  prac- 
tice of  confcience  herein  is  contained  ;  fuch  triun;].-hing  over  fatan,  and  all 
his  power  infernal;  fuch  contempt  of  the  law,  con. pared  with  the  gofpel ; 
fuch  a  holy  pride  and  exaltation  of  the  believing  man,  whom  here  he  maketli 
a  perfon  divine  ;  the  fon  ot  God;  the  heir  of  the  whole  earth  ;  conqueror 
of  the  world,  of  fin,  of  death,  and  the  devil;  with  fuch  phrafes  and 
fpeeches  of  high  contemplation  of  Chrift,  of  grace,  of  juftilication,  and  of 
fdith.  "  Which  faith,  faith  he,  transfigureth  a  man  into  Chrifl,  and  cou- 
pleth  him  more  near  unto  ChriH  than  the  hulband  is  coupled  to  his  vvife, 
and  maketh  a  man  more  than  a  man  :"  with  fuch  other  mighty  voices,  foil 
of  fpiritual  glory  and  majefty,  as  the  like  hath  not  been  ufed  lightly  of  any 
writer  fince  the  apoftle's  time,  neither  durft  he  ever  have  ufed  the  fame 
himlelf,  had  not  great  experience  and  exercife  of  confcience,  by  inward  con- 
flitSls  and  profouncl  agonies,  framed  him  thereunto,  and  minifterad  to  liim, 
both  this  knov/ledge  of  fpirit  and  boldnefs  of  fpeech. 

And  this  commonly  is  the  working  and  proceeding  of  God's  vocation, 
ever  to  work  things  by  the  contrary  :  of  infidelity  to  make  faith  ;  of  poverty 
to  make  riches  ;  in  mifcry  to  fnew  mercy  ;  to  turn  forrov.'  to  folace  ;  mourn- 
ing to  mirth;  from  afti!t3;ions  to  advance  to  glory;  from  hell  to  bring  to 
heaven  ;  from  death  to  life  ;  from  darknefs  to  light;  from  flavery  to  liberty  ; 
in  wildernefs  to  give  waters  ;  the  barren  to  make  fruitful ;  of  things  that  be  not, 
to  make  things  robe  :  briefly,  to  make  all  things  of  nought,  I  Sam.  i.  Ifa.  xli,2. 
2  Cor.  i.  Thusbegan  God  fird  to  v.'ork,  thushe  proceeded,  thus  kecontinuetb, 
and  fo  will  unto  the  world's  end.  The  firft  feed  of  promife  next  to  Eve,  was 
given  to  Sarah ;  yet  in  what  cafe  was  Eve  before  Ilie  had  the  proniife  .''  and 
in  what  barrennefs  and  defpair  was  Sara'n  before  ftie  enjoyed  her  well-beloved 
Ifaac  .''  The  like  is  to  be  faid  of  the  two  mothers  of  the  two  moft  excellent 
children,  Samuel  and  John  Baptifc ;  and  yet  what  griefs  and  forrows  paft 
over  their  hearts,  being  both  pail  all  hope  in  nature,  before  the  goodnefs  of 
God  did  work  .?  How  long  did  Jacob  t'ne  patriarch  ferve  in  miferable  thral- 
dom for  his  Rachel  ?  In  what  excellent  glory  was  Joleph  exalted  .''  yet  what 
fuffered  he  before  of  his  brethren,  and  how  long  imprifonment  .■'  !n  what 
and  how  long  fervitude  were  the  fons  of  Ifrael  before  Mofes  was  fent  unto 
them  ?  and  afterward,  in  what  diilrefs  were  they  compaffed  on  every  fide, 
when  the  fea  was  forced  co  give  them  place  ?  After  that  again,  what  an  ex- 


(      x»v      ) 

ctlicr.t  lanJ  was  promifttl  and  jrivcn  unto  them,  flo\Ting  with  milk  and  ho- 
ney? But  how  were  they  froure^ed  before  in  the  dcfart,  and  yet  had  not 
they  the  land,  but  tKeir  children  ?  To  over-paf's  many  things  here  by  the 
•way,  what  an  excellent  work  was  it  of  God  to  fet  up  David  in  his  kingdom  ? 
Alfo  what  excellent  promifcs  were  j!;i\'en  to  his  throne  ?  yet  how  hardly 
t leaped  he  with  life  ?  How  did  the  Lord  mortify  and  frame  him  to  his  hand 
before  he  placed  him  in  quiet  ?  Infinite  it  were  to  recite  all.  Britrfly,  in  all 
the  works  of  God  this  is  ufual  to  be  feen,  that  he  worketh  evermore  moll 
excellent  thincjs  by  inftrumcnts  mod  humble,  and  that  feem  fartheft  off. 
Who  of  all  the  apollles  did  ever  think,  when  Chrift  was  fo  humbled  and  cru- 
cified upon  the  tree,  that  they  fhould  ever  fee  him  again,  although  he  fore- 
told them  of  his  rifing  before,  in  fo  much  that  Thomas  did  fcarcely  believe 
when  he  with  his  eyes  faw  him.  Whatman  would  ever  have  thought,  that 
Paul,  in  the  raging  heat  of  his  perfecuting  fpirit,  would  have  turned  from  a 
pcrfecutor  to  fuch  a  profefi'or :  from  fuch  infidelity  to  fuch  a  faith,  in  fo 
mu.h  that  Ananias  would  fcarcely  believe  the  Lord  when  he  told  him  ?  Such 
is  the  omnipotency  of  the  Lord  our  God,  ever  working  lightly  by  the  con- 
trary, cfpecially  when  he  hath  any  excellent  thing  to  work  to  his  own  glory. 

After  like  fort  may  we  efteem  alfo  of  Martin  Luther,  who  being  firfl  a 
friar,  in  what  blindnefs,  fuperftition  and  darkncfs;  in  what  dreams  and  de- 
lufions  of  monkifh  idolatry  he  was  involved,  his  hiftory  declareth,  witnefs 
recordeth,  and  this  bookallb  partly  doth  fpecify.  Whoie  religion  was  all  in 
popifh  ceremonies;  h:?  zeal  without  knowledge,  underftanding  no  other 
juli;ificat;on  but  m  v/orhs  of  the  law,  and  merits  of  his  own  making,  only 
believing  the  hiftory  (as  many  do)  of  Chrift's  death  and  refurrecfllon,  but 
not  knowing  the  power  and  ftrength  thereof.  After  he  had  thus  continued 
n  long  fpace,  more  pharifaical  and  zealous,  in  thefe  monkifh  ways,  than  the 
common  fort  of  that  order  ;  at  length  it  fo  pleafed  Almighty  God  to  begin 
v/ith  this  man,  firll  to  touch  his  confcience  with  fome  rem()rfe  and  feeling 
of  fin  ;  his  mind  with  fears  and  mifdoubts,  whereby  he  was  driven  to  feek 
further;  fo  that  by  fearching,  feeking,  conferring,  and  by  reading  St.  Paul, 
fome  Iparklcs  of  better  knowledge  began  by  little  rnd  little  to  appear,  which 
after  in  time  grew  up  to  a  greater  increafe.  But  here  it  happened  to  him,  as 
commoDly  it  doth  to  all  good  chriflians.  The  more  that  the  true  knowledge 
of  Chrill  increafed,  the  more  fatan  the  enemy  flirred  with  his  fiery  darts ; 
with  doubts  and  objedtions ;  with  falfe  terrors  and  fubtle  alTaults  ;  feeking, 
by  all  means  poffible,  how  to  opprefs  the  inward  foul,  which  would  fain 
take  his  reO:  in  Chrifl.  In  thefe  fpiritual  coKfli(5ts  and  inward  wrefllings, 
how  grievioully  he  was  encumbered,  fighting  againft  incredulity,  error  and 
ilefperation,  marvellous  it  is  to  confider,  in  fo  much,  that  three  days  and 
three  nights  together,  he  lay  upon  his  bed,  without  meat,  drink,  or  any 
flf*ep,  like  a  dead  man  (as  fome  do  write  of  him)  labouring  in  foul  and  fpirit 
upon  a  certain  place  of  6t,  Paul,  in  the  third  chapter  to  the  Romans,  which 
•vA-as  A,!  oftendendamjiijTiilam  fuam  ;  that  is,  'To  Jbetv  his  jujlict ;  thinking  Chrift 
to  be  fcnt  to  no  other  end  but  to  flicw  forth  God's  juflice,  as  an  executor  of 
his  liw,  till  at  length  being  anfwcred  and  f.itisfied  by  the  Lord,  touching 
the  right  meaning  of  thefe  words,  lignifying  the  juftice  of  God  to  be  executed 
upon  his  Son,  to  fave  us  frvom  the  Itroke  thereof,  he  Immediately,  upon  the 
fame,  ftartcd  up  from  hir,  bed,  fo  confirm.cd  in  faith,  as  nothing  afterwards 
f ould  appal  him  ;  bcfides  other  manifold  and  grievous  temptations  (which  \ 
fpeak  not  of )  of  all  forts  and  kinds,  except  only  of  avarice,  with  the  which 
vice  only  he  was  never  tempted  nor  touched,  as  of  him  is  written  by  them 
that  were  converfant  with  him. 

In  this  meanwhile,  during  thefe  confli6l:s  and  exercifes  of  Mr.  Luther, 
(which  notwithflanding  did  him  no  hurt,  but  rather  turned  to  his  more 
fur'hfrance  in  fpiritual  knowledge.)  Pope  Leo  X.  fent  a  jubilee,  with  his 
pardons,  abroad  through  all  Chriflian  realms  and  dominions,  whereby  he 
gi'hrrrd  rog-ithcr  innumerable  riches  and  treafure.  The  colleftor  whereof 
promifed  to  every  one  that  would  put  ten  fliillings  In  the  box,  licenfe  to  eat 
>s-h!te  meats  and  fiefli  in  Lent,  and  power  to  deliver  what  foul  he  would  out 


(     ^v     ) 

of  purgatory ;  and  moreover  full  pardon  from  all  his  fiRs,  were  they  nfevcf 
10  heinous,  liut  if  it  were  but  one  jot  lefs  than  ten  fhiliings,  they  preached  that 
it  would  profit  him  nothing.  'J'he  abomination  whereof  Was  fo  horrible, 
that  when  no  other  man  dnrft  fpeak,  yet  Luther  could  not  of  conlcicntc 
hold  his  peace ;  but  drawing  out  certain  article*,  defired  gently  to  difpute 
the  matter,  writing  withal  a  mod  humble  admonition  to  the  pope,  fubmitting 
himfelf  in  moft  lowly  wile  to  his  cenfure  and  judgment.  But  the  pope 
thinking  great  fcorn  to  be  controlled  of  fuch  a  friar,  took  the  matter  fo  hot, 
that  he,  all  his  cardinals,  with  all  the  fraternity  of  monks  and  friars;  bifiiops 
and  archbifhops;  colleges  and  univerfities;  kings  and  princes,  with  tkc 
emperor  alfo  himfelf,  were  all  upon  him.  If  the  omnipetent  providcnct;  o/. 
the  Lord  from  above  had  not  fuftained  him,  what  was  ic  for  one  poor  irsaf; 
to  have  endured  all  thefe  iliarp  affaultsof  fatan  ;  all  the  violence  of  the  whole 
world;  having  no  lefs  than  the  fun,  the  moon,  andthefeven  ftars  (as  they 
fay)  againfl  him  ?  Being  hated  of  men  ;  impugned  of  devils;  rt-jedtd  of 
nations;  by  folemn  authority  condemned ;  diftreflcd  with  infirmities,  and 
with  all  manner  of  temptations  tried  and  proved  :  and  yet  for  all  thefe  temp- 
tations, fuch  was  his  life,  that  (asErafmus  writing  to  Cardinal  Wolfey,  af- 
f.rmeth)  none  of  all  his  enemies  could  ever  charge  him  with  any  note  of 
juft  reprehcnfion.  Again,  fuch  were  his  allegations  out  of  the  fcripture, 
that  Ruffcnfis,  writing  to  Erafmus,  confeffeth  himfelf  to  be  afiomflied  at 
them 

And  thus  much  by  the  way  of  preface,  touching  the  confii(fls  and  exer- 
cifes  of  this  man,  which  we  thought  good  to  inlinuatc  to  the  chriftian  reader 
lor  fundry  purpofes.  Firll,  To  note  the  merciful  clemency  of  Chrill  our 
Saviour,  in  calling  fo  fuperftitious  and  idolatrous  a  friar,  lo  gracioufly  to 
fuch  alight  of  his  gofpel ;  is  grace  in  juftifying  him  ;  his  might  m  preferv- 
ing  him;  his  help  in  comforting  him  ;  his  glory  in  profpering  him,  one 
agamil  fo  many,  and  fo  profpering  him,  that  the  whole  kingdom  of  the  pope 
had  no  power  either  to  withlland  him  or  to  maintain  irfelf.  Secondly,  for 
this  refpe*5l  alfo  and  purpofe,  that  the  reader  conCidering  the  marvellous 
working  of  the  Lord  in  this  man,  may  the  better  credit  the  dodrine  that 
he  teatheth.  And  though  his  dodirine,  as  touching  a  little  circuniftance  of 
the  facramcnt,  cannot  be  thoroughly  defended,  yet  neither  is  that  any 
gre.it  marvel  in  him,  who  being  occupied  in  weightier  points  of  religion, 
had  no  leifurc  to  travel  in  the  fearching  out  of  this  matter,  neither  ought 
it  to  be  any  prejudice  to  all  the  reft  which  he  taught  fo  foiindly  oi  the 
weightier  principles  and  grounds  of  Chrifl's  gofpel,  and  our  juftificution  only 
by  faith  in  Chrill.  And  yet  in  the  fame  matter  of  the  facramtnt,  notwlth- 
iianding  that  he  difftreth  lomewhat  from  Zuinglius,  fticking  too  near  to 
the  letter;  yet  he  joineth  not  fo  with  the  papifts,  that  he  leaveth  there  any 
tranfubftantiation  or  idolatry.  Wherefore  the  matter  being  no  greater  than 
fo,  nor  diredly  againft  any  article  of  our  creed,  let  us  not  be  fo  nice,  for 
one  little  wart,  tocaft  avv'ay  the  whole  body.  It  were  doubtlefs  to  he  wifh- 
td,  that  in  good  teachers  and  preachers  of  Chrift,  there  v»'ere  no  ilcfecic  or- 
imperfedlion.  But  he  that  can  abide  nothing  with  hh  biemilh,  let  him, 
if  lie  can,  name  any  do6lor,  or  writer,  (the  ftripture  only  excepted)  Greek 
or  Latin,  old  or  new,  either  beyond  the  Alps,  or  on  this  fide  the  Alps,  or 
himfelf  alfo,  whatfoever  he  be,  who  hath  not  erred  in  fome  fentcnce,  or 
elie  in  fonie  expofition  of  holy  fcripture.  But  if  he  cannot  fo  do,  then  let 
him  learn  by  himfelf  to  bear  with  others;  to  take  the  bed:  and  leave  the 
worft,  (although  there  is  no  fuch  matter  in  this  book  to  be  feared,  for  as 
much  as  we,  having  a  refpect  to  the  fimple,  have  purpofely  fpunged  out 
and  omitted  fuch  itumbling  places,  being  but  few,  v.'hich  mi^^ht  oifend) 
and  to  give  God  thanks  for  any  thing  that  is  gO(jd,  and  namely,  for  this 
which  he  hath  given  to  us  by  Luther,  in  opening  to  us  his  grace,  piercy 
ana  good-will  in  his  Son,  fo  excellently  through  the  preaching  of  this  man  ; 
who  it"  he  had  not  taught  the  difference  between  the  law  and  the  gofpel,  anA 
fet  out  to  us  our  jullification,  vit5lory  and  liberty  by  faith  only  in  Chrift,  In 
plainly,  fo  plentifully  and  fo  afluredly  as  he  hath  done?  Who  ever  ilur.'l 
have   been    fo  bold   to   open    his    mouth  in  fuch  words,    or    lo    coxili- 


(  *»  ) 

ilcntly  to  (land  in  this  dcflrip.s  of  faiih  ar.i  grace?  For  il  there  have 
l>€c'ii  any  (ince  the  time  ol  Lurhcr,  ^Uicl  yet  Ijme  arc,  who  openly  delcnd 
that  worka  are  nccclliry  to  falvation,  wh«  re  he  hclore  lb  r-iii^hiiiy  hatli 
taujrht  rhc  contrary ;  what  then  would  thcL-  have  done  it'  Luther  had  not 
bet-ii .'  Who  alio  did  fsrowarn  us  ot  the  fame,  prophelying- that  aiuT  his 
time  this  dokltrinc  of  julWication  would  be  almoft  extinvuilhcd  in  dw  church, 
as  in  certain  places  eK'jKjricnce  bc^inncth  partly  to  prove. 

Wherefore,  lo  much  ja  the  l.oril  Ihali  give  us  >jrace,  lot  us  hold  conflant- 
ly  t'he  comfortable  do<ftrii>€  of  faith  and  jullilication,  and  iiot  lofc  v. hat 
the  J>ord  io  freely  huth  ;iiv«2n,  calling  iipjn  the  Lord  with  all  ohcdience  and 
diligence,  to  give  us  grace  with- St.  Paul,  not  to  rcTufc  the  grace  which  he 
belloweth  upon  us,  nor  to  be  offended  with  this  joyful  do<iirinc,  as  Uiany 
are.  ^-\fld  therefore  as  our  duty  was  for  our  part  to  let  it  ahro;id,  fo  our 
counfcl  is  no  Itfs  to  every  Itudious  reader  thereof,  to  pray  for  grucc  rlkjhtly 
to  un-lerftand  what  he  readerh.  lur  unlefs  the  fpccial  grace  cf  Chrill  do 
help,  haid  it  is  to  flefii  and  blood  to  comprehend  this  ntytlical  do^^rinc  of 
faith  only.  So  (trange  it  is- to  carnal  reafon,  fo  dark  to  the  world,  fo  ma- 
ny enemies  ithath,  that  except  thti'  Spirit  of  God  Irom  above  do  reveal  it, 
learning  cannot  reach  it,  wifdom  is  offended,  nature  is  ;ift(.nifhci'.,  deviU 
do -not  know  it,  men  do  perfecute  it.  Briefly,  as  there  is  no  way  to  liie 
fo  cafy,  fo  is  there  none  fo  hard;  caiy  to  whom  it  is  given  from  above;  hard 
to  the  carnal  fenfe  not  yet  itjlpired.  The  ignorance  whereof  is  the  root  of 
all  errors,  fetils  and  divilions,  not  only  in  all  Chriliendoai,  but  alfo  in  the 
whole  vv'orld.  The  Jew  thinks  to  be  faved  iiy  JVIoIe*'  law,  the  Turk  by  lii,5 
Alcoran,  the  philofopher  by  his  moral  virtues,  iicfideg  thefe  cometh  ano- 
ther fort  of  people,  not  fo  had  as-  iha  Jew,  nor  fo  heachcnilh  as  the  philofo- 
pher, but  having  fonie  part  of  both,  who  rcfufc  not  utterly  tl;c  name  of 
Chrill,  but  vvith  Chrift  do  join  partly  tht  lav/ of  iVIoles,  partly  the  moral 
and  national  difcipline  of  philofophy,  and  partly  their  own  ceremonies  and 
traditions,  to  make  a  perfect  way  to  lieavcn.  And  thcfe  here  in  this  com- 
mentary, are  called  papilts,  from  the  pope  their  author,  being  divided  with- 
in themfelves  more  than  into  an  hundred  diverfe  fe6is,  orders  and  profefiions, 
of  cardinals,  friars,  monks,  nuns,  prieftg,  hermits,  and  other  votaries;  ail 
which  leem  to  fpring  up  of  no  other  caule,  but  only  upon  ignorance  of  thij 
dctlirine.  And  no  marvel  ;  for  take  avv^ay  this  doArine  of  juftitication  by 
faith  only  in  Chrilt,  -and  leave  a  man  to  his  own  inventions,  what  end  will 
there  be  of  new  devices  ;  Such  a  perilous  thing  it  is  to  err  in  the  lirft  foun- 
dation ;  wherenpi)n  the  higher  ye  build  the  greater  is  the  fall.  And  yet 
fuch  buildersr.rc  not  without ;  heir  props  tohold  up  their  workmanfliip  of  worhs 
againit  this  doctrine  of  juilifying  faith,  pretending  for  their  dettnce  the  tef- 
timony  ofSt.  James,  where  he  feems  to  attribute  juitification  to  works  and 
net  to  faith  only. 

Tonchin-'-  which  matter  of  juftification,  foras  much  asin  the  fcquel  of  this 
treatife  the  author  haih  difcourltd  ripen  the  fame  a.t  large,  it  fhall  nit>t  be 
much  ncedfid  to  tiie  many  words  atprcfcnt.  This  buitfiy  may  iuthce  by  the 
way  of  preface,  in  a  word  or  two  to  advcrtife  the  chriTtian  reader,  who  io 
taking  ill  hand  witli  proiit  and  judgment  to- read  this  book,  that  in  him  two 
things  arc  fp?ciaKy  to  be  refjuirtd  ;  lui:  to  read  it  wliydy  together,  and  not 
by  ])ieccs  and  part-s  here  and  thtro,  biJt  to  take  it  in  order  as  k  lieth,  confer- 
ring one  place  with  another,  whertfby  to  uiiderfland.  the  better  the  right 
meaning  of  the  writer,  H<4w  and  in  what  fenfe  he  C54cludeth  good  work&, 
and  hcwr  not ;  how  he  neglet9:eth  the  law,  and  hcAv  he  maghiiieth  the  Uw. 
For  asin  cafe  of  juflifting  btuore  God,  the  free  promile  of  r  he  gofpcl  admits 
teth  no  condition,  h»^t.fiii<h  only  in  Cluifl  Jefus  ;  fo  in,  cafe  of  dutiful  obedi- 
ence, Luther  here  exeliideth  no  good  works  but  ratlicrexluirteth  thereunto, 
and  that  in  many  placeat.  I'hus  times  and  cai"c*.dil(.!teetly  .muitbe  diltii^ 
^uilhcd.  ';       •  ''.:,,!.■■-. 

The  fccond  thing  to  hd  rrcpured  ie,  that  in  reading  lierecfjlie  that  fccketh 
to  ^ake  fruit  hereby,  do  bring  hich  a  mind  wirh  iunv  to  iht^  reading,  as  ti\c 
author  himfclf  did  to  the  preaching  thereof;  i.  a  he  had  need  to  have  his 
fcnfes  excrcfled  fonievthat  in  fuch  fpiritual  confli<^^s,  and  to  he  welt  huiabled 


(     xvii     ) 

before  with  the  fear  of  God  and  inward  repentance,  or  elfe  he  fliall  hardly 
conceive  the  excellent  fvvectnefs  either  of  this  writer  or  any  ether,  For  al- 
though moft  true  it  is,  that  no  greater  comfort,  to  the  foul  of  man,  can  be 
found  in  any  book,  next  to  the  holyfcripture,  than  in  this  Commentary  of  Mr. 
Luther's;  fo  this  comfort  has  Uttle  place,  but  only  where  the  confcience, 
being  in  heavinefs,  hath  need  of  the  phyfician'shand.  The  other,  who  feci 
thenifeives  whole,  and  are  not  touched  in  the  foul  with  any  forrow,  as  they 
little  care  for  thefe  books,  fo_  they  have  little  undcrflanding  of  this  dodirine 
■when  they  read  ic.  And  this  is  the  caufe,  in  my  mind,  why  the  pope  and 
his  papifts  have  lb  little  feeling  and  liking  of  Luther's  dodrine,  and  all  be- 
caulc  they  commonly  are  never  greatly  vexed  in  fpirit  with  any  deep  affiidion 
but  rather  deride  them  that  are  beaten  down  with  fuch  conflidls  and  tempt- 
ations of  fatun,  as  they  did  by  Luther;  whom,  becavfe  God  fufFcred  to  bjs 
tried  and  exercifed  with  the  buiTecs  of  the  enemy,  they  fay  therefore  that  hp 
learned  his  divinity  of  the  devil.  Eut  how  he  learned  his  divinity,  let  us 
hear  himfelf  in  this  book,  where  he  fays,  Ifzve  -were  nut  outivardly  cxerdfed 
%vith  force  and  fubtilty  of  tyrants  and ftSiaries^  and  in-wardly  ivith  terrors  and  the 
fiery  darts  of  thedauily  P^ulfhould  be  as  obfcure  and  unknotun  unto  us,  as  he  zvas  in 
times  pajl  t)  the  rvorld,  and  yet  is  to  the  papijis,  the  anabaptifs,  and  other  our  adver" 
furies.  Therefore  the  gft  of  the  interpt  etation  of  the  fcrij-tures^  andour  fudies,  to* 
gether  ivith  our  inivard  and  outivard  temptations,  open  unto  us  the  meanin<r  ofPaulf 
'arid  thsfenfc  of  all  the  holyfcriptures. 

But  let  thtfe  ignorent  papifts,  whofoevcr  they  be,  tafte  a  little  the  fame, 
or  like  as  Luther  did,  and  then  fee  what  they  will  fay.  Experience  giveth 
demonllration.  For  how  many  of  them  do  we  fee,  for  all  their  auricular 
confeliion,  vvhich  pulfcth  them  up  in  all  fecurity,  but  at  length,  when  thty 
lie  at  the  point  of  death,  where  death  on  the  one  fide,  and  God's  juftice  on 
the  other  tide  is  before  their  eyes,  for  the  moft  part  either  thev  defpair,  or 
elfe  leaving  all  other  helps,  they  only  ftick  to  faith  and  the  blood  of  Chrill 
Jclus,  and  in  very  deed  many  of  them  are  glad  to  die  Lutherans,  howfoever 
they  hated  Luther  before.  And  what  fhall  we  fay  then  of  this  doftrine  of 
Luther's?  If  the  papifts  themfelves  are  glad  to  die  in  it.  why  are  they  unwil- 
ling to  live  m  it?  And  if  it  be  true  at  one  time,  how  can  alteration  of  time 
make  that  falfe  v.hich  is  once  true? 

And  therefore,  where  thefe  men  fo  ftoutly  withftand  this  doftrine  of  juf- 
tification  by  faich  only,  they  are  much  deceived;  And  when  they  alledge 
St.  James  for  them,  they  are  foon  anfwered,  if  we  rightly  difcern  the  mean- 
ing of  St.  Janus  and  of  St.  Paul;  of  whom  the  one  fpeaketh  of  man's  rioh- 
teoufnefs,  or  juftjfication  only  before  men,  which  is  a  true  demonftration  of 
a  true  faith,  <jr  a  true  believer  before  man,  rather  than  the  working  of  true 
juftmcat>on  before  God.  And  fo  is  it  true  which  St.  James  faith,  how  that 
faith  without  works  doth  not  juftify .  Whofe  purpofe  is,  not  to  ftiew  us  what 
maketh  a  man  juft  before  God,  butonly  to  declare  the  neceffary  coniunclioa 


hxcd,  1.  e.  in  tauh  only.     And  fo  it  is  true  likewife  that  St.  Paul  fafth    tha- 
taith  only  without  works  doth  juftify.  ' 

The  which  propofition  of  St.  Paul,  the  better  to  underftand  and  to  loin  it 
with  St.  James,  here  is  to  be  noted  for  the  fatisfying  of  the  cavliling  adver- 
lary,  that  the  propofition  is  to  be  taken  full  and  whole,  as  St.   Paul  doth 


t  rue,  that  aith  only  without  works  doth  juftify.  But  whom  doth  it  juftify ; 
1  he  worldling.?  The  Licentious  ruffian  ?  The  voluptuous  epicure  ?  The  car- 
nal gofpeller?  Paul  meaneth  no  fuch  thing,  but  only  the  mourning  and  la- 
)Zlf  Th'-  'v  ^T'^  ^^onfcience;  the  repenting  heart;  the  mending 
lioHer.     And  m  him  the  propofmcn  ..  true,  according  to  the  dcdrine  of  St 

D 


(     xviii      ) 

Paul;  CieJcfili  in  eiim  qui  jujlificat  impium^  Jides  ejus  imputatvr  aJ jiij}iliam  ;  i.  e. 
To  him  that  bclieveth  in  hitn  luho  jufifteJ  the  ungodly,  his  faith  is  counted  for  ri^hte- 
oufnejl,  Rom.  iv.  3.  Contrariwife,  let  faith  have  relation  to  the  obftinate 
and  wilful  rebel,  who,  contrary  to  confcicncc,  continueth  and  dclighreth  in 
fin,  and  in  him  is  true  likewife  that  St,  James  faith,  ^sf  non  ex  fide  tantum^  i. 
e.  and  not  by  faith  only,  James  ii-  ■24.  Meaning  thereby,  that  faith  availeth 
not  to  juftificatinn,  but  only  in  fuch  perfons  as  have  a  good-will  and  purpcfe 
to  amend  their  lives;  not  that  repentance  and  turning  from  iniquity  doth 
fave  them  ;  but  that  faith  in  Chrift  worketh  juftificatinn  in  none  but  only  in 
fuch  as  heartily  repent,  and  are  willing  to  amend.  So  that,  Credite  cvange- 
lia,  Belie-ve  the  gfpel^  Mark  i.  15.  hath  ever,  agit penitentiam,  repent  and  amend^ 
Matth.  iii  2  gomg  withal.  Not  that  repentance  favcth  any  malefa<Slor  from 
the  law,  but  only  Iheweth  the  perfon  whom  faith  in  chrift  doth  fave  and  juf- 
tify.  But  of  this  enough,  and  more  than  greatly  needed,  efpecially  feeing 
the  book  itfelf  here  following  will  fatisfy  the  reader  at  large  in  all  fuch  doubts 
to  this  matter  appertaining.  And  thus  ceafing  to  trouble  thee,  gentle  rea- 
der, with  any  longer  preface,  as  we  commend  this  good  work  to  thy  godly 
ftudies;  fo  we  commend  both  thee  and  thy  ftudies  to  the  grace  of  Chrift  Je- 
fus  the  fon  of  God,  heartily  wiftiing  and  craving  of  his  majefty,  that  thou 
mayeft  take  no  lefs  profit  and  confolation  by  rcadmg  hereof,  than  our  purpofe 
was  to  do  thee  good  in  fetting  the  fame  forth  to  thy  comfort  and  edification, 
which  the  Lord  grant.    Amen,  amen. 


(     xix     ) 
THE  PREFACE  OF  MARTIN  LUTHER, 

UPON    THE 

EPISTLE  JO  TH&  GALATUNS, 

MYSELF  can  fcarcely believe  that  I  was  fo  plentiful  in  words  when  I  did 
publicly  expound  this  epiflle  of  St.  Paul  to  the  Galatians,  as  this  book 
llieweth  me  to  have  been.  Notwithftanding,  I  perceive  all  the  cogitations 
which  1  find  in  this  trcatife  by  fo  great  diligence  of  the  brethren  gathered  to- 
gether, to  be  mine  ;  fo  that  I  muft  needs  confefs  either  all  or  perhaps  more, 
to  have  been  uttered  by  me  in  thi-.  public  treatife.  For,  in  my  heart,  this 
one  article  reigneth,  even  the  faith  of  Chriii;  for  whom,  by  whom,  and 
unto  whom,  all  my  divine  ftudies,  day  and  iiight,  have  recourfe  to  and  fro 
continually.  And  yet  I  perceive  that  1  could  not  reach  any  thing  near  unto 
the  height,  breadth,  and  depth  of  fuch  high  and  ineftimable  wil'dom;  only 
certain  poor  and  bare  begmnings,  and  as  it  were  fragments  do  appear. 
Wherefore  1  am  afhamed  that  my  fo  barren  and  limple  commentaries  Ihould 
be  fet  forth  upon  fo  worthv  an  apoftle,  and  ele<Sl  vell'el  of  God.  But  when  I 
confider  again  the  infinite  and  horrible  profanation  and  abomination,  which 
always  hath  raged  in  the  church  of  God,  and  at  this  day  ceafeth  not  to  rage 
againft  this  only  and  grounded  rock,  wiiich  we  hold  to  be  the  article  of  our 
juitification,  (i.  e.  how,  not  by  ourfelves,  neither  by  our  works,  which  are 
iefs  than  ourfelves,  bur.  by  another  help,  even  the  fon  of  God,  Jefus  Chrift, 
we  are  redeemed  from  fm,  death,  the  devil,  and  made  partakers  of  eternal 
life,)  1  am  compelled  to  caft  off  all  Ihame,  and  to  be  bold  above  meafure. 

This  rock  did  fatau  Ihake  in  Paradife,  when  he  perfwaded  our  firfts  parents 
that  by  their  own  wifdom  and  power  they  (hould  be  like  unto  God,  Gen.  iii, 
5.  forfaking  true  faith  in  God,  who  hath  given  them  life,  promifed  the  con- 
tinuance thereof.  By  and  by,  alter  this  liar  and  murderer,  who  will  be 
always  like  unto  himfelf,  ftirred  up  the  brother  to  the  murdering  of  his  bro- 
ther, Gen.  iv.  8  and  for  no  other  caufe,  but  for  that  his  godly  brother  by 
faith  had  offered  up  a  more  excellent  facrifice;  and  he  offering  up  his  own 
■works,  without  faith,  liad  not  plcafed  God.  After  this,  againft  the  fame 
faith  followed  a  mod  intolerable  perfccution  of  fatan  by  the  fons  of  Cain, 
until  God  was  tonftrained  at  once,  by  the  flood,  to  purge  the  whole  world. 
Gen,  vi,  and  to  defend  Noah  the  preacher  of  righteoufnefs,  z  Pet.  ii.-  5. 
This  notwithftanding  fatan  continued  hisfeed  in  Ham,  the  thiixifcn  of  Noah, 
Gen.  X.  6,  &c.  But  who  iii  able  to  reckon  up  all  examples?  After  thefe 
things  the  whole  world  w  ixed  mad  againft  this  faith,  finding  out  an  infinite 
number  of  idols  and  ftrange  religions,  whereby  every  one  (as  St.  Paid  faith) 
walked  his  own  way,  trufted  by  their  works,  fome  to  pacify  and  pleafe  a 
god,  lome  a  goddefs,  fonie  gods,  fome  goddeffes;  /.  e.  without  the  help  of 
Chrift,  and  by  their  own  w<;rks,  to  redeem  thtmftlves  from  all  calamities, 
and  from  their  fins,  as  all  the  examples  and  monuments  of  all  nations  do  fuf- 
ficiently  witnefs. 

But  thefe  are  nothing  In  comparifon  of  that  people  and  congregation  of 
God,  Ifrael;  who  not  only  had  the  fure  promife  of  the  fathers,  and  after- 
ward the  law  of  God  given  to  them,  from  God  himfelf  by  his  angels,  above 
all  other;  but  always  and  in  all  things  were  alfo  certified  by  the  words,  by 
the  miriicles,  and  by  the  examples  of  the  prophets.  Notwithftanding  even 
among  them  alfo  fatan  (i,  e.  the  mad  and  outrageous  opinion  of  their  own 
righteoufnefs)  did  fo  prevail,  that  afterwards  they  killtd  all  the  prophets, 
yea  even  Chrift  himfelf,  the  fon  of  God,  the  pnomifed  Mefliah,  for  that  they 
had  taught  that  men  are  accepted  and  received  into  the  favor  of  God,  by 
grace  only,  and  not  by  their  own  righteoufnefs.  And  this  is  the  fum  of  the 
dodlrine  of  the  devil  and  of  the  world  from  the  beginning;  we  will  not  feem 
to  do  evil,  but  yet  whatfocvcr  we  do,  that  muft,  God  allow,  and  ail  his  pro- 


(  ^^  ) 

phcts  mufl  confcr.t  to  It,  which  if  they  refufc  to  do,  tliey  fliall  die  thedcath. 
Abel  fhall  die,  but  Cain  (liall  lluurifh.  Let  this  he  our  law  (fay  th'jy,)  and 
even  fo  it  comctli  to  pafs. 

But  in  the  churclj  of  the  Gentiles,  the  matter  is  and  hath  been  fo  vehe- 
mently ha/idlcd,  that  the  fury  of  the  Jewifli  fynaijoguc  may  well  feem  to 
have  been  but  a  fport.  For  they  (as  St.  Paul  faith)  diJ  not  tnoiv  Chrijl  their 
anoin  f(i,  and  therejore  they  crucified  the  Lord  of  Glory.  But  the  church  of  tht 
Gentiles  hath  received  and  contelTed  Chrill  to  be  the  fon  of  God,  being  made 
our  righteoufncfs,  and  this  doth  fhe  publicly  record,  read  and  teach.  And 
yet  notwithflanding  thisconfefTioii,  they  that  would  be  accounted  the  church, 
do  kill,  perfccute,  and  continually  ra<:,c  againft  thofe  who  believe  and  teach 
and  in  their  deeds  declare  nothing  elle,  but  that  Chrift  is  the  felf  lame  thing 
that  they  themfelves  (though  with  fngned  words  and  hyposritical  deeds)  are 
conftrained,  to  allow  and  confefs.  For  iind:r  the  name  of  Chrift  at  this  day 
they  reign.  And  if  they  could  without  the  name  of  Chrifl  hold  that  feat 
and  kingdom,  no  doubt  they  would  exprefs  him  to  be  luch  an  one  openly  as 
in  their  hearts  they  eftecni  him  fecretly.  But  they  etleem  him  a  great  deal 
lefs  than  the  Jews  do,  who  at  the  lead  tliink  him  to  be  Tholu,  i.  e.  a  thief 
worthily  hanged  on  the  crofs.  But  thele  men  account  him  a  fable,  and  take 
him  as  a  feigned  god  among  the  Gentiles,  as  it  may  plainly  appear  at  Rome 
in  the  Pope's  court,  and  almoft  throughout  all  Italy. 

Becaufe  therefore  Ohrilt  is  made  as  it  were  a  mock  amrngfl  his  chrifiians 
(for  chriftiansthey  will  be  called)  and  becaule  Cain  doth  kill  Abel  continM:il- 
ly,  and  the  abomination  of  fa:an  new  chiefly  reigneth,  it  is  very  neceffary 
that  we  Ihould  diligently  lu'.ndle  this  article,  andftt  it  againft  fatan,  whether 
we  be  rude  or  eloquent,  learned  or  unlearned.  For  this  rock  mufh  be  pub- 
lifhcd  abroad,  yea,  though  every  man  (hould  hold  his  peace,  yet  even  of  the 
very  rocks  and  ftones  themfelves.  Wherefore  1  do  mofl  willingly  herein 
accomplifh  my  d'.ity,  and  am  contented  to  fuffer  this  long  commentary  and 
full  of  words,  to  be  fet  forth  for  the  ftirring  up  of  all  the  brethren  in  Lhrift 
againft  the  flights  and  malice  of  fatan,  which  in  thffc  days  is  turned  into  fuch 
extreme  madnefs  againft  this  healthful  knowledge  of  Chrift,  now  revealed 
and  raifed  up  again,  that  as  hitherto  men  have  feenied  to  be  pofleilcd  with 
devils  and  mad,  even  fo  now  the  devils  themfelves  do  feem  to  be  pofTciTed 
of  far  worfe  devils,  and  fo  rage  even  above  the  fury  r.f  devils;  which 
is  indeed  a  great  argument  that  that  great  enemy  of  truth  and  life 
doth  perceive  the  day  of  judgment  to  be  at  hand,  which  is  the  horrible  day 
of  his  dellru<5tion,  but  the  moft  comfortable  day  of  our  reriemption,  and  fn-iil 
be  the  end  of  all  his  tyranny  and  cruelty.  For  rot  without  caufe  is  he  dif- 
quieted,  when  his  members  and  powers  are  io  aflaulted;  even  as  a  thief  or 
an  adulterer,  when  the  morning  appeareth  and  difdofeth  his  wickednefs,  is 
taken,  and  apprehended  for  the  fame.  For  who  ever  heard  (to  pafs  over 
the  abominations  of  the  Pope)  fo  many  monfters  to  burft  out  at  once  into  the 
world,  as  we  fee  at  this  day  in  the  Anabaptifts  alone?  In  whom  fatan  blows 
out  as  it  were  the  lall  blafts  of  his  kingdom,  through  horrible  uproars,  fet- 
ting  them  every  where  in  fuch  a  rage,  as  though  he  would  by  theni  fuddenly, 
rot  only  deftroy  the  whole  world  with  feditions,  but  alio,  by  innumerable 
Icds,  fvvallow  up  and  devour  Chrift  wholly,  with  his  church. 

^  Againft  the  wicked  lives  and  opinions  of  others  he  doth  not  fo  rage; 
viz.  againft  whoremongers,  tliicves,  murderers,  perjured  perlon.:,  rebels 
againft  God,  unbelievers  :  No,  to  thefe  rather  he  givcth  peace  and  quitt- 
nefs;  thefe  he  maintainefh  in  His  court  with  all  manner  of  pleafures  and 
dcHghtp,  and  giveth  to  them  all  tilings  at  will:  F^ven  like  as  fometimc  in 
the  beginning  of  the  church,  he  did  not  only  fufTer  all  the  idolatries  and  falfe 
religioiiR  of  the  whole  v/orld  to  be  quiet  and  uHtouf  bed,  but  alfo  mightily 
maintamed,  defended  and  nouriflied  the  fame.  But  the  church  and  religion 
of  Chrift  alone  he  ve)ced  on  every  fide.  After  thi?,  permitting  j>eace  and 
c[uietiiefs  to  many  heretics,  he  troubled  only  the  catholic  do(Hrine.  Evert 
fo  likewife  at  this  day  he  hath  no  other  bulinefs  in  hand  but  this  only  (at 
his  dwn  and  always  proptr  unto  himfelf)  to  p-rfecute  i'.nJ  vek  our  Savidur 


(  ^^»  ) 

Chfif!^  who  is  our  pcrfcd;  rlghteoufn^fs,  wltlmut  any  of  our  works,  as  it 
js  written  Oi  him,    Thou fialt  bndfe  his  hcels^   Gen.  iii.  I5. 

Buti  do  notfet  forth  thefe  my  meditations  fo  much  againft  thefe  men,  as 
for  my  brethren,  who  will  either  Ihew  thL^mleives  thankful  in  the  Lord  for 
this  my  travail,  or  elfe  will  pardon  my  weaknefs  and  temerity.  But  of  the 
wicked  I  would  not  in  any  wife  they  fhould  be  jiked  or  allowed;  but  ra- 
ther that  thereby  both  they  and  their  god  might  be  the  more  vexed,  feeing 
with  my  great  travail  they  are  fet  forth  only  for  fuch  as  St.  Paul  writeth 
this  epiftie  unto;  i.  e.  the  troubled,  afflided,  vexed,  tempted  (for  they 
only  underftand  thefe  things)  and  milerablc  Galatiansin  the  faith.  Whof6 
are  not  fuch,  let  them  hear  the  papifts,  monks,  anabaptifls,  and  fuch  othef 
mafters  of  profound  wifdom,  and  of  their  own  religion,  and  let  them  ftoutly 
contemn  our  doArine  and  our  doings.  For  at  this  day  the  papifts  and  ana- 
pabtiftsconfpire  together  againR  the  church  in  this  one  point,  (though  they 
dilTemble  in  words)  that  the  work  of  God  dependeth  upon  the  worthinefsof 
the  perfon.  For  thub  do  the  analppt'Mls  teach,  that  baptifm  is  nothing  ex- 
cept the  perfon  do  believe.  Out  of  this  principle  mnft  needs  follow,  that 
all  the  works  <)f  God  are  nothing,  if  the  man  be  nothing.  But  baptifm  is 
the  work  of  God,  and  yet  an  evil  man  maketh  it  not  to  be  the  work  of 
Ged.  Moreover,  hereof  it  mull  follow,  that  matrimony,  authority,  liber- 
ty, and  bondage  are  the  works  of  God  ;  but  becaufe  men  are  evil,  therefore 
they  are  not  the  works  of  God.  Wicked  men  have  the  fun,  the  moon,  the 
earth,  the  water,  the  air,  and  all  other  creatures  which  are  fubjedl:  unto 
man  ;  but  becaufe  they  are  v/icked  and  ungodly,  therefore  the  fun  is  not 
the  fun,  the  moon,  the  earth,  the  water,  are  not  that  which  they  are.  The 
anabaptifts  themfelves  had  bodies  and  fouls  before  they  were  re-baptized; 
but  becaufe  they  were  not  godly,  therefore  they  had  not  true  bodies  and  true 
fouls.  Alfo  their  parents  were  not  lawfully  married  (as  they  grant  them- 
felves)  becaufe  they  were  not  re-baptized  ;  therefore  the  anabaptifts  them- 
felves  are  all  baflards,  and  their  parents  were  all  adulterers  and  whoremon- 
gers, and  yet  they  do  inherit  their  parents  lands  and  jifoods,  although  they 
grant  themfelves  to  be  baftards  and  unlawful  heirs.  Who  feeth  not  here  in 
the  anabaptifls,  men  not  poffefied  with  devils,  but  even  devils  themfelves 
pofleli'ed  with  worfe  devils. 

The  papifts  in  like  manner  unto  this  day  do  (land  upon  works  and  the 
worthinefs  of  man,  contrary  to  grace,  and  fo  (in  words  at  the  leaf!)  do 
ftrongly  alfift  their  brethren  the  anabaptifts.  For  thefe  foxes  are  tied  toge- 
ther by  the  tails,  although  by  their  heads  they  feem  to  be  contrary.  For 
outwardly  ihey  pretend  to  be  their  great  enemies,  when  as  inwardly  they 
think,  teach  and  defend  indeed  all  one  thing  againft  our  Saviour  Ch.nft,  who 
is  our  only  righteoufnefs.  Let  him  therefore  that  can  hold  fafl  this 
one  article,  aiid  let  us  fuffer  the  reft  who  have  made  fliipwreck  thereof, 
to  be  carried  whither  the  fea  or  winds  Ihall  drive  them,  until  either  they 
return  to  the  fbip,  or  fwim  to  the  fhore. 

The  concluilon  and  end  of  this  complaint  is,  to  hope  for  no  quietnefs  or 
end  of  comphint,  fo  long  as  Chrift  and  Belial  do  agree,  One  generation  pajjeih 
atvay,  and  another  generation  copieth,  Fcclcf.  i.  4.  If  one  hcrefy  die,  by  and 
by  another  fpringeth  up;  for  the  devil  dotli  neither  flumber  nor  fleep.  I 
myfcif,  who  (though  1  be  nothing)  have  been  now  in  the  miniftry  of  Chrift 
about  twenty  years,  can  truly  witnefs  that  I  have  been  affaulted  vvith  more 
than  twenty  fedls,  of  the  which  fome  are  already  deftroyed,  other  fome 
(as  the  parts  and  members  of  worms  or  bees  that  are  cut  afunder)  do  yet 
pant  for  lil'e.  But  fitan,  the  god  of  all  diflentipn,  ftirreth  up  daily  new 
fedts;  and  laft  of  all  (which  of  dU  other  I  fhould  never  have  forefeen  or  once 
fufpe6led)  he  hath  raifed  up  a  fe6l  of  fuch  as  teach  that  the  ten  command- 
ments ought  to  he  taken  out  of  the  church,  and  that  men  fhould  not  be  ter- 
rified with  the  law,  but  gently  exhorted  by  the  preaching  of  the  grace  ot 
Chriil,  that  the  faying  of  the  prophet  Micah  might  be  fulfilled  ;  Let  no  man 
Jlrive,  nor  reprove   another^   Hofea,   iv.  4,      They  Jh all  not  prophefy  unto  them^ 

iVlicah,  ii.  6.     As  though  we  were  ignorant,  or  had  never  taught  that  af- 


(      xxii      ) 

filded  and  broken  fpirlts  rnufl  be  comforted  by  Chrlft  ;  but  the  hard-hearted 
Pbarifces,  unto  wbom  the  grace  of  God  is  preached  in  vain,  muft  be  terri- 
fied by  the  law.  And  they  themfelves  alfo  are  forced  to  devife  and  imagine 
certain  rcvehtionsof  God's  wrath  againft  the  wicked  and  unbelieving.  As 
though  the  law  were  or  could  be  any  thing  elfe  but  a  revealing  of  God's 
wrath  againft  impiety.  Such  is  the  blindncfs  &n>\  prefumprion  of  thefe  fran- 
tic heads,  which  even  by  their  own  judgment  do  condemn  themfelves. 
Wherefore  it  bthoveth  the  minifters  of  God's  word  to  be  furely  perfuaded 
(if  thty  will  be  accounted  faithful  and  wife  in  the  day  of  Chrift)  that  the 
word  of  St.  Paul  is  not  fpoken  in  vain,  or  prophcfied  of  a  matter  of  no  im- 
portance; viz.  That  there  muji  be  herefies,  that  they  ivho  are  approved  may  be 
wade  manifcfi ,  \  Cor.  xi.  19.  Yea,  I  lay,  let  the  miuiftcr  of  Chrift  know, 
that  fo  long  as  he  teacheth  Chrift  purely,  there  (hall  not  be  wanting  perverfe 
fpirits,  yea,  even  of  our  own,  and  among  ourfelves,  who  fhall,  feek  by  all 
means  poftible,  trouble  the  church  of  Chrift,  And  herewithal,  let  him 
comfort  himfelf,  that  there  is  no  peace  betiveen  Chriji  and  Belial,  2  Cor.  vi.  I5, 
tr  betiveen  theped  of  the  ferpent^  and  the  feed  of  the  ivomaii^  Gen.  iii.  I5  V'ea, 
let  him  rejoice  in  the  troubles  which  he  fuffereth  by  thefe  feds  and  feditious 
fpirits,  continually  fpringing  up  one  after  another.  For  this  is  our  rejoicing, 
Even  the  teflimony  of  our  confcien:e,  %  Cor.  i.  12  that  we  may  be  found  ftand- 
ing  and  flighting  in  the  behalf  of  the  feed  of  the  woman,  againft  the  feed  of 
the  ferpent.  Let  him  bite  us  by  the  heel  and  fpare  not.  We  again  will  not 
ceafe  to  crufti  his  head,  by  the  grace  and  help  of  Chrift,  the  principal  bruifcr 
thereof,  who  is  bleffed  for  ever. 


(     xxiii     ) 

Fifty  difcommodities  that  rife  of  man's  own  rlghteoufnefs,  proceeding 
of  IV  or  hi  gathered  out  of  this  Epiflh  to  the  Galatians* 


CHAP.  I. 

TO  bring  men  from  the  calling  of 
grace, 
a  To  receive  another  gofpel. 

3  To  trouble  the  minds  of  the  faith- 

ful. 

4  To  pervert  the  gofpel  of  Chrift. 

5  To  be  accurfed. 

6  To  obey  human  traditions. 

7  To  pleafe  men. 

8  Not  to  be  the  fervant  of  Chrift. 

9  To  build  upon  men  and  not  upon 

God. 

10  That  the  moft  excellent  righte- 

oufnefs  of  the  law  i«  nothing. 
Ii  To  dtftroy  the  church  of  God. 

CHAP.  II. 
iz  To  teach  a  man  to  bejuftified  by 
works,  is  to  teach  to  be  juftified 
by  impoflibility. 

13  To  make  the  lighteous  in  Chrift 

finners. 

14  To  make  Chrift  a  minifter  of  fin. 

15  To  build  up  fm  again  when  it  is 

deftroyed. 

16  To  be  made  a  tranfgrefTor. 

17  To  rejedl  the  grace  of  God. 

iS  To  judge  that  Chrift  died  in  vain. 

CHAP,    III. 
19  To  become  foolifh  Galatians. 
10  To  be  bewitched. 
31  Not  to  hear  the  truth. 
•2,%  To  crucify  Chrift  again. 
23  To  hold  that  the  fpirit  is  received 

by  works. 
^4  To  forfake  the  fpirit,  and  to  end 

in  thefiefti. 
as  To  be  under  the  curfe, 
a6  To  fet  the  teftament  of  men  above 

the  teftament  of  God. 
%•}  To  make  fin  to  abound. 
28  To  be  (hut  up  underfin. 


29  To  ferve  beggarly  ceremonies. 

CHAP,    IV. 

30  That  the  gofpel  is  preached  in 

vain. 

31  That  all  is  vain  whatfoevcr  the 

faithful  do  work  or  fuifer. 
3Z  To  be  made  a  fervant,  and  the 

fon  of  the  bond  woman. 
ZZ  To  be  caft  out  with  the  fon  of  the 

bond  woman,  from  the  inheri-, 

tance.  " 

34  That  Chrift  profiteth  nothing.     ; 
ZS  That  we  are  debtors  to  fulfil  the 

whole  law. 

CHAP.    V. 

36  To  be  feparate  from  Chrift. 

37  To  fall  from  grace. 

38  To  be  hindered  from  the  good 

courfe  of  well-doing. 

39  That  this  perfuafion  of  the  doc- 

trine of  works,  conieth  not  of 
God. 

40  To  have  the  leaven  of  corruption. 

41  That  judgment  remaineth  for  him 

who  teacheth  this  dodirine. 
4Z  To  bite  and  confume  one  another. 

43  That  this  dodlrine  is  accounted 

;;mong  the  works  of  the  flefii. 

CHAP.   VI. 

44  To  think  thyfelf  to  be  fomethingj 

when  thou  art  nothing. 

45  1  o  glory  in  others  than  in  God. 

46  Carnally  to  pleafe  the  carnally 
minded, 

47  To  hate  the  perfecution  of  the 

crofs. 

48  Not  to  keep  the  law  itfclf. 

49  To  glory  in  the  mafter  and  tea- 

cher of  carnal  things. 

50  That  nothing  profiteth,  andwhat- 

Ibever  a  rpan  doth  ia  in  vain. 


I 


e 


(     Kxiv     ) 

After  t}>at  Mr>  Luther  had  once  publicly  expounded  this  Epif» 

thy   he   took    in    hand  to  interpret  the  fame  again y   in  fuch 

fort  as    in   this   'Treaife   hereafter  doth   enfite^    the   c:iuft 

luhereof  he  doth  declare  in  ihefco)  words  following. 


I  HAVE  taken  in  hand,  in  the  name  of  the  Lord,  yet  once 
again  to  expound  this  Epiftle  of  Paul  to  the  Galatians;  not 
becaufe  I  do  defire  to  teach  new  things,  or  fuch  as  ye  have  not 
heard  before,  efpecially  fince  that,  by  the  grace  of  Chrift,  Paul  is 
now  thoroughly  known  unto  you;  but  for  that  (as  I  have  often 
forewarned  you)  this  we  have  to  fear  as  the  greatefl:  and  neareft 
danger,  left  fatan  take  from  us  this  dodrine  of  faith,  and  bring  into 
the  church  again  the  dodlrine  of  works  and  mens  traditions. 
Wherefore,  it  is  very  neceflary  that  this  do(5lrine  be  kept  in  con" 
tinual  pra(5]:ice  and  public  exercife,  both  of  reading  and  hearing* 
And  although  it  be  never  fo  well  known,  never  fo  exactly  learned, 
yet  the  devil,  who  continually  rangeth  about,  feeking  to  devour  us, 
is  not  dead.  Likewife,  our  ilefli  and  old  man  is  yet  alive.  Be- 
fides  this,  all  kinds  of  temptations  vex  and  opprefs  us  on  every  fide; 
wherefore  this  dodlrine  can  never  be  taught,  urged,  and  repeated 
enough.  If  this  dodlrine  be  loft,  then  is  alfo  the  dodlrine  of  truth, 
life  and  falvation,  loft  and  gone.  If  this  dodlrine  flouri/h,  then  all 
good  things  flourifh ;  religion,  the  true  fer vice  of  God,  the  glory 
of  God,  the  right  knowledge  of  all  things  which  are  nece/Tary  for 
a  chriftian  man  to  know.  Becaufe  we  would  be  occupied,  and 
not  be  idle,  we  will  theiefore  now  begin  where  we  made  an  end, 
according  to  the  faying  of  the  fon  of  Sirach,  'when  a  man  has  done 
what  he  can,  he  mufl  begin  again,  Eccl.  xviii.  5. 


(       XXV       ) 

THE  ARGUMENT 

Of  the   Epiftle  of  St.  Paul  to  the  Galatians. 

FIRST  of  all  it  bthoveth  that  we  fpeak  of  the  argument  of  this  Epiftle  ; 
that  is,,  what  matter  St.  Paul  here  chiefly  treateth  of.     1  he  argument 
therefore  is  this  : 

St.  Paul  goeth  abou^  to  eftablifh  the  dodrine  of  faith,  grace,  forgivtnefs  of 
fins,  or  chrillian  righteoufnefs,  to  the  end  that  we  may  have  a  perftd  know- 
ledge and  difference  between  chriftian  righfeoufnefs,  and  all  other  kinds  of 
righteouftiefs.  For  there  are  divers  forts  uf  righteoufnefs.  1  here  is  a  po- 
litical, or  civil  righceoufnefs,  which  emperors,  princes  of  the  world,  fihilo- 
fophers  and  lawyers  deal  withal.  I'here  is  alfo  a  ceremonial  rightcouihefs, 
which  the  traditions  of  men  do  teach:  This  righteofntfs  parents  and  fchool- 
mallers  may  teach  without  danger,  becaufethcy  do  uot  attribute  unto  it  any 
power  to  fatisfy  for  fm,  to  pleafe  God,  or  to  deferve  grace;  but  they  teach 
fuch  ceremonies  as  are  only  neceflary  for  the  corre61ion  of  manners,  and 
certain  obfervations  concerning  this  life.  Bcfides  thefe,  there  is  another 
righteoiifnefs,  which  is  caliecJ  the  righteoufnefs  of  the  law,  or  of  the  ten 
commandments,  which  Mofes  teacheth.  This  do  we  alfo  teach,  after  the 
dodlrine  of  faith. 

There  is  yet  another  righteoufnefs,  which  is  above  all  thefe,  viz.  The 
righteoufnefs  of  faith,  or  chriftian  righteoufnefs,  the  which  we  muft  diligently 
difcern  from  thofe  before  rehearfed  ;  for  they  are  quite  contrary  to  this  right- 
eoufnefs, both  becaufe  they  flow  out  of  the  laws  of  emperors ;  the  traditions 
of  the  pope  ;  and  the  commandments  of  God  ;  and  alfo  bei  aufe  they  conufl: 
in  our  works,  and  niay  be  wrought  of  us,  either  by  our  pure  natural  ilrength 
(as  the  papifis  term  it)  or  elfe  by  the  gift  of  God.  For  thtfe  kinds  of 
righteoufnefs  are  alfo  the  gift  of  God,  like  as  other  good  things  are  which 
we  do  enjoy. 

But  this  mofl  excellent  righteoufnefs,  of  faith,  I  mean,  (wiiich  God  through 
Chrift,  without  vvorks,  impateth  unto  us)  is  neither  political,  nor  ceremo- 
nial, nor  the  righteoufnefs  of  God's  law,  nor  confilleth  in  works,  but  is 
quite  contrary ;  a  mere  palTive  righceoufaefs  as  the  others  above  are  adlive. 
For  in  this  we  work  nothing,  we  render  nothing  unto  God,  but  only  we 
receive  and  fuffcr  another  to  work  in  us,  that  is  God.  Therefore  it  feemeth 
good  unto  me  to  call  this  righteoufnefs  of  faich,  or  chrillian  righteoufnefs  the 
pafiive  righteoufnefs. 

This  is  a  righteoufnefs  hidden  in  a  myfliery,  which  the  world  doth  not 
know;  yea,  chriltiansthemfelves  do  not  thoroughly  underftand  it,  andean 
hardly  take  hold  of  it  in  their  temptations.  Therefore  it  rauft  be  diligently- 
taught  and  continually  pradlifed  :  and  whofo  doth  not  underftand  or  appre- 
hend this  righteoufnefs,  in  affli61:ion3  and  terrors  of  confcience,  mud  needs 
be  overthrown.  For  there  is  no  comfort  of  confcience  fo  firm  and  fo  fure  as 
this  paffive  righteoufnefs  is. 

But  man's  weaknefs  and  mifery  is  fo  great,  that  in  the  terrors  of  confcience 
and  danger  of  death,  we  behold  nothing  elfe  but  our  works,  our  worthi- 
nefs  and  the  law  ;  which  when  it  Iheweth  unto  us  our  fin,  by  and  by  our 
evil  life  paft  cometh  to  rememberance.  1  hen  the  poor  finner,  with  great 
anguifh  of  fpirit,  groanelh,  and  thus  thinketh  withhimfelf:  Alas,  how 
deiparately  have  I  lived  .•*  Would  to  God  1  might  live  longer,  then  would  I 
amend  my  life.  Thus  man's  reafon  cannot  reftrain  itfelf  from  the  fight  and 
beholding  of  thib  aiSlive  or  working  righteoufnefs,  that  is,  her  ov?n  righte- 
oufi:::fs;  nor  lift  up  her  eyes  to  the  beholding  of  the  paflive,  or  chriftian 
righteoufnefs,  hut  refteth  altogether  in  the  a(5tive  righteoufnefs;  fo  deeply 
is  dih  evil  rooted  in  us. 

On  the  otlier  fide,  Satan  abufing  the  infirmity  of  our  nature,  doth  Increafe 
and  aggravate  ihcfe  cogitations  in  us.  Then  can  it  not  be  but  that  the  poor 
conLience  mull  be  more  greviouUy  troubled,  terrified  and  confouadcd.  For 

E 


(      xxvi      ) 

it  is  imr''^»''^c  ^or  the  mind  of  man,  of  itfclf,  (hould  conceive  any  comfort, 
or  look  up  untd  difgiaco  only  in  the  fecliiij^  and  horror  of  fm,  or  conftantly 
rejcd  all  difpnting  and  icafoning  ahout  works.  For  this  is  far  above  man's 
flrciif^th  and  capacity;  yea,  and  above  the  law  of  God  alfo.  True  it  is, 
thujt  of  all  things  in  the  world,  the  law  is  moft  excellent ;  yet  it  is  not  able 
fo  quiet  a  troubled  tonfcience,  but  increafcth  terrors,  and  driveth  it  to 
dcfncration  :    for  hy  ihe  Iciv,  fm  is  tnacle  abonje  meafure Jinful^   Rom.  vii.  "J. 

Wherefore  (he  afTiiclcd  and  troubled  confcience  hath  no  remedy  againft 
dcfpcratiun  liiul  eternal  death,  unlefs  it  take  hold  of  the  forgivenefs  of  fins 
by  orace,  freely  offered  in  Chrift  Jefus,  this  paflive  rishteoufnefs  of  faith  or 
chrifiian  rig:hteoufnels  ;  which  if  it  can  apprehend,  then  may  it  be  at  quiet, 
and  boldly  lay,  I  fcek  not  this  active  or  working  righteoufiiefs,  although  I 
know  that  I  ou,a;hc  to  have  it,  and  alfo  to  fulfil  it.  But  be  it  fo  that  I  had 
it,  am^l  did  fuitil  it  indeed;  yet  notwithftanding  I  cannot  trull;  unto  it,  nei» 
therdarc  1  let  it  aguinit  tiie  judgment  of  God.  Thus  I  abandon  myfelf 
from  all  adlivc  righteoufnefs,  both  of  mine  own  and  of  God's  law,  and  em- 
brace only  that  paflive  righteoufnefs  which  is  the  righteoufnefs  of  grace, 
mercy,  and  forgivenefs  of  iins.  Briefly,  I  reft  only  upon  that  righteoulnef* 
which  is  the  righteoufnefs  of  Chrift  and  of  the  Floly  Ghoft. 

Like  as  tlic  earth  engcndeiech  not  rain,  nor  is  able  by  her  own  llrength, 
labour  and  travail,  to  procure  rhc  fame,  but  receiveth  it  of  the  mere  gift 
of  God  from  above ;  fo  this  heavenly  righteoufnefs  is  given  us  of  God  with- 
out our  works  or  defcrvings.  Look  then  how  much  the  earth  of  itfelf  it 
able  to  do  in  getting  and  procuring  itfelf  feafonable  fliowers  of  rain,  to 
make  it  fruitful;  even  fo  much,  and  no  more,  are  we  able  to  do,  by  our 
llrength  and  works,  in  gaining  this  heavenly  and  eternal  righteoufnefs,  and 
therefore  fhal!  never  be  able  to  arti'in  unto  it,  unlefs  God  himfelf,  by  mere 
imputation,  and  by  his  unfpeakablc  gift,  do  beftow  it  upon  us.  The  great- 
eft  knowledge  then,  and  the  greateft  wifdom  of  Chriftians  is,  not  to  know 
the  law,  to  be  ignorant  of  works,  and  of  the  whole  a61:ive  righteoufiiefs, 
efperially  when  the  confcience  wreftleth  with  the  judgment  of  God.  Like 
a*,  on  the  contrary,  ^tmongft  thofe  whoarenot  of  the  number  of  Grd's  people, 
the  greateft  point  of  wifdom  is,  to  know  and  eatncftly  to  urge  the  law  and 
the  acSlive  righteoufi^.efs. 

But  it  is  a  thing  very  ftrange  and  unknown  to  the  world,  to  teach  chrif- 
tians to  learn  to  be  ignorai.r  of  the  law,  and  fo  to  live  before  God,  as  if 
there  were  no  law  ;  notvvirhftanding,  except  thou  be  ignorant  of  the  law, 
and  be  aiTuredly  pcrfuaded  in  thine  heart,  that  there  is  now  no  law,  nor 
wrath  of  God,  but  altogether  grace  and  mercy,  for  Chrift's  fake,  thou 
canft  not  be  faved  ;  for  by  the  law  ccmeth  the  knowledge  of  fin.  Contrari- 
wifc,  works,  and  the  keeping  of  the  law,  muft  be  fo  ftraitly  required  in 
the  world,  as  if  there  were  no  promife  of  grace;  and  that  bccaufe  of  the 
ftubborn,  proud,  and  hard-hearted,  Rom.  iii.  ii,  13.  before  whofe  eyes 
nothing  muft  be  fit  but  the  law,  that  they  may  he  terrified  and  humbled. 
For  the  law  is  givt'n  to  terrify  and  kill  futl',  and  lo  exercifo  the  old  man  ; 
and  both  the  word  of  grace  and  of  wrath,  nuilc  be  riglitly  divided,  accord- 
ing to  the  a  po  {lie,  a  Tim.  II. 

Here  is  then  required  a  wife  aad  faithful  difpofer  of  the  word  of  God, 
who  can  fo  moderate  the  law,  that  it  may  be  kept  within  his  bounds.  He 
that  teachcth  that  men  are  juftificd  before  God  by  the  qbfcrvation  of  the 
law,  palTeth  tiie  bounds  of  the  law,  and  confoundcth  thefe  two  kinds  of 
righteoufnefs,  adlive  and  paflive,  and  is  but  a  bad  logician,  for  he  doth  not 
rightly  divide.  Contrarywife,  he  that  fettcth  forth  the  law  and  works  to 
the  old  mnn,  at^d  the  promife  and  forgivenefs  of  fins,  and  God's  mercy  to 
tlie  nev/  nun,  divide.'^  the  word  well,  lor  the  flefii  or  the  old  man.  muft 
be  coi:})lcd  with  the  \-\\v  and  works;  the  fpirit  or  new  man  muft  be  joined 
with  the  promii'e  of  God  and  his  n.ercy.  Wherefore,  when  I  fee  a  man 
tliat  is  bruifed  enough  already,  opprelTed  with  the  law,  teirified  \\  ith  fin, 
and  thirfting  for  comfort,  il  is  time  that  I  Ihould  remove  out  cf  his  fight 
the  law  and  the  aclive  rigbtcoufmis,  and  that  I  fnould  fet  before  him,  by 
the  gofpel,  the  chriftian  and  paffive  righteoufnefs,  which  excluding  Mofcs 


(      xxvli     ) 

with  the  law,  oflfereth  the  proniife  made  in  Chrifl;,who  came  for  the  affii6ied 
and  tor  iinners.  Here  is  man  raifed  up  again,  and  conceiveth  good  hope, 
neither  is  he  any  longer  under  the  law,  but  under  grace.  How  not  under 
the  law?  According  to  the  new  man,  to  whom  law  doth  not  pertain.  For 
the  law  hath  its  bounds  unto  Chrift,  as  Paul  faith  afterwards ;  The  law  con- 
tinuetb  unto  Chriji,  Rom.  x.  4.  who  being  come,  Mofes  ccaieth  with  his 
law,  circumcifion,  the  fabbaths,  yea  and  all  the  prophets. 

This  is  our  divinity,  whereby  we  teacli  how  to  put  a  difference  between 
thefe  two  kinds  of  righteoufnefs,  a6live  and  paffive ;  to  the  end  that  man- 
ners and  faith,  works  and  grace,  policy  and  religion,  (hould  not  be  ccnfo'jnd- 
ed,  or  taken  the  one  for  the  other.  Both  are  neceffary,  but  both  mull  be 
kept  within  their  bounds :  Chriftian  righteoufnefs  pex-ialncth  to  the  new 
man,  who  is  born  not  of  flefti  and  blood.  Upon  this  old  man,  as  upon  an 
afs,  there  muft  be  laid  a  burden  that  may  prefs  him  down,  and  he  mull  not 
enjoy  the  freedom  of  the  fpirit  of  grace,  except  he  firfh  put  vpon  him  the 
new  man  by  faith  in  Chrift  (which  notwithftanding,  is  not  fully  done  in 
this  life,)  then  may  he  enjoy  the  kingdom,  an  ineftimable  gift  of  grace. 

This  I  fay,  to  the  end  that  no  man  fhould  think  we  reject  or  forbid  good 
works,  as  the  papifts  do  moft  falfely  llander  us,  neither  underftanding  what 
they  themfelves  fay  nor  what  we  teach.  They  know  nothing  but  the  righte- 
oufnefs of  the  law,  and  yet  they  will  judge  of  that  dodlrine  which  is  far  above 
the  law,  of  which  it  is  impoflible  that  the  carnal  man  ihould  be  able  to  judge, 
therefore  they  muffc  needs  be  offended,  for  they  can  fee  no  higher  than  the 
law,  Whatfoever  then  is  above  the  law,  is  to  them  a  great  offence.  But 
we  may  imagine,  as  it  were,  two  worlds,  the  one  heavenly  and  the  other 
earthly.  In  thefe  we  place  thefe  two  kinds  of  righteoufnefs,  being  feparate 
the  one  far  from  the  other.  The  righteoufnefs  of  the  law  is  earthly,  and 
hath  to  do  with  earthly  things,  and  by  it  we  do  good  works.  But  as  the 
earth  bringeth  not  forth  fruit  except  firft  it  be  watered  and  made  fruitful 
from  above ;  even  fo  by  the  righteoufnefs  of  the  law,  In  doing  many  things 
we  do  nothing,  and  in  fulfilling  of  the  law  we  fulfil  it  not,  except  firft  with- 
out any  merit  or  work  of  ours,  we  be  made  righteous  by  the  chriftian  righte- 
oufnefs, which  nothing  pertaineth  to  the  righteoufnefs  of  the  law,  or  to  the 
earthly  and  adlive  righteoufnefs,  But  this  righteoufnefs  is  heavenly  j  which 
(as  is  laid)  we  have  not  of  ourfelves,  but  receive  it  from  heaven ;  which  we 
work  not,  but  by  grace  is  wrought  in  us,  and  apprehended  by  faith  ;  where- 
by we  mount  up  above  all  laws  and  works.  Wherefore  like  as  we  have 
borne  (as  St,  Paul  faith)  the  image  of  the  earthly  Adam ;  fo  let  us  bear  the 
image  of  the  heavenly,  I  Cor.  xv.  49.  who  is  the  new  man,  in  a  new 
world,  where  is  no  law,  no  fin,  no  remorfe  or  fting  of  confcience,  no  death, 
but  perfedl  joy,  righteoufnefs,  grace,  peace,  life,  falvation  and  glory.  Why, 
do  we  then  nothing  ?  Do  we  work  nothing  for  the  obtaining  of  this  righte- 
oufnefs ^  I  anfwer,  nothing  at  all.  For  this  is  perfect  righteoufnefs,  to  do 
nothing,  to  hear  nothing,  to  know  nothing  of  the  law,  or  of  works;  but 
to  know  and  believe  this  only,  thht  Chrift  is  gone  to  the  Father,  and  is  not 
now  feen  ;  that  he  fitteth  in  heaven  at  the  right  hand  of  his  Father,  not  as 
a  judge,  but  made  unto  us  of  God,  wifdom,  righteoufnefs  hoHnefs  and  re- 
demption :  Briefly,  that  he  is  our  High  Prieft,  intreating  for  us,  reigning 
over  us  and  in  us  by  grace.  In  this  heavenly  righteoufnefs',  fin  can  have 
no  place  ;  for  there  is  no  law ;  and  where  no  law  is  there  can  be  no  tranf- 
greffion,  Rom.  iv.  15. 

Seeing  then  that  fin  hath  here  no  place,  there  can  be  no  anguifh  of  con- 
fcience, no  fear,  no  heavinefs.  Therefore  St.  John  faith  :  Hithat  is  bom  of 
God,  cannot Jtn,  I  John  v.  1 8.  But  if  there  be  any  fear  or  grief  of  confcience 
it  is  a  token  that  this  righteoufnefs  is  withdrawn,  that  grace  is  hidden,  and 
that  Chrift  is  darkened  and  out  of  fight.  But  where  Chrift  is  truly  feen  in- 
deed, there  muft  needs  be  full  and  perfedl  joy  in  the  Lord,  with  peace  of 
confcience,  who  moft  certainly  thus  thinketh  :  Although  I  am  a  finner  by 
the  law,  and  under  the  condemnation  of  the  law,  yet  I  defpair  not,  yet  I 
die  not,  becaufe  Chrift  llveth,  who  is  both  my  righteoufnefs  and  my  ever- 
lafting  life.     In  that  righteoufnefs  and  life  1  have  no  fin,  no  fear,  no  fting 


(     xxviil      ) 

of  confcience,  no  fear  of  death.  I  am  indeed  a  finncras  touching  this  pre* 
fcnt  life,  and  the  rightcoufu-Ts  th-Tcof,  as  tlic  child  of  Adam  ;  where  the 
Jaw  aciufctli  me,  death  rciijntih  over  me,  and  at  length  would  devour  me. 
Uiit  I  luivc  another  rightcoul'ncfs  and  life  above  this  life,  which  is  Chrift  the 
Son  of  God,  Rom.  viii  9,  10,  ir,  &c.  who  knoweth  no  fin  nor  death, 
lnu  is  righfeoufnefs  and  life  eternal ;  by  whom  this  my  body  being  dead  and 
hronght  :nto  dufl,  (hall  be  raifed  up  again,  and  delivered  from  the  bondage 
of  the  law  and  fin  .md  (hall  be  fandtified  together  with  the  fpirit. 

So  both  thcfe  continue  whilft  we  here  live.  The  fie(h  is  accufed,  exerci- 
fed  with  temptations,  opptefTed  with  heavinefs  and  forrow,  bruifed  by  the 
aiilive  righteoulnefs  of  tlie  law ;  but  the  fpirit  reigneth,  rejoiceth,  and  is 
favcd  by  this  p^iffive  and  chriftian  righteoufnefs,  becaufc  it  knoweth  that  it 
liath  a  Lord  in  heaven  at  the  righ:  hand  of  his  father,  who  hath  abolifhed 
the  law,  fin,  death,  and  hith  trodcn  under  foot  all  evils,  led  them  captive, 
ind  triumphed  over  them  in  hinifelf.  Col.  ii.  15. 

St.  PtuI  therefore  in  this  cpiftle,  gorth  about  diligently  to  inflrutSl  u^,  to 
comfori  us,  to  h.old  us  in  the  porfe(5t  knowledge  of  this  excellent  and  chrifti- 
an righteoufnefs.  For  if  the  article  of  juflification  be  once  loft,  then  is  all 
true  chrilHr.n  dodlrine  loft.  And  as  many  as  are  in  the  world  that  hold  not 
this  uofhrine,  are  either  Jews,  Turks,  Papifts  or  Heretics.  For  between 
the  righteoufnefs  of  the  law  and  chriftian  righteoufnefs,  there  is  no  mean. 
He  then  that  /rayeth  from  this  chriftian  righteonfnefs,  muft  need-s  fall  into 
the  righteoufnefs  of  the  law  ;  that  is,  when  he  hath  loft  Chrift,  he  muft  fall 
into  the  confidence  of  his  own  works. 

Therefore  do  we  fo  earetftly  fet  forth  and  fo  often  repeat  this  do6lrine  of 
faith  or  chriftian  righteoulnefs,  that  by  this  means  it  may  be  kept  in  conti- 
nual txercife,  and  may  be  plainly  difcerned  from  the  adlive  righteoulnefs  of 
the  law;  otherwifc  we  fli.'il  never  be  able  to  hold  the  true  divinity  (for  by 
this  only  dodrine  the  church  is  built,  and  in  this  it  conftfteth;)  but  by  and 
by  v\e  fhall  either  become  canonifts,  obfervers  of  ceremonies,  oblcrvers  of 
the  law,  or  papifts,  and  Chrift  fo  darkened  that  none  in  the  church  fhall  be 
either  rightly  taught  or  comforted.  Wherefore,  if  we  will  be  teachers  and 
leaders  of  others,  it  bchoveth  us  to  have  a  great  care  of  thefe  matters,  and  to 
m  irk  well  this  diftmdion  between  the  righteoufnefs  of  the  law  and  the  righ- 
tcoufnfs  of  Ch.ift.  And  this  diftincilion  is  eafy  to  he  uttered  in  words;  but 
in  i.fe  and  experience  it  is  very  hard,  altho'  it  be  never  fo  diligently  exerci- 
fed  and  pra<5lifed,  for  that  in  the  hour  of  death,  or  in  other  agonies  of  the 
confcience,  thi  fe  two  forts  of  righteoufnefs  do  encounter  more  near  together 
than  thou  wouldft  wiHi  or  defire.  Wherefore  I  do  admonifti  you,  efpecially 
fuch  us  fhall  become  initru6>ors  and  guides  of  confci(?nces,  and  alfo  every  one 
apart.  th:it  ye  exercife  yourfelvcs  continually,  by  ftudy,  by  reading,  by  me- 
ditation of  the  word,  and  by  prayer,  that  in  the  time  of  temptation  ye  may 
be  able  to  mflrudl  and  comfort  both  your  own  confciences  and  others,  and 
to  bring  them  from  the  law  to  giMce;  from  the  aclive  and  working  righteouf- 
nefs, to  the  jV-ifTive  and  received  righteovifnef';  and  to  conclude,  from  Mofes 
to  Chrift,  Fof  the  devil  is  wont,  in  affiidion  and  in  the  conflid  of  confci- 
cnce,  by  the  law  to  make  us  afraid,  and  to  lay  againft  us  the  guilt  of  fin, 
our  wicked  life  paft,  the  v/rarh  and  judgment  of  God,  hell  and  eternal  death, 
that  by  this  meuns  he  may  drive  us  to  defperation,  make  us  bond-flaves  to 
hinifelf,  and  pluck  us  from  Chrift,  Furthermore,  he  is  wont  to  fet  againft 
tisthofcplaccM/chegofpeUvbereinChrifthimfelfrequireth  works  of  usandwith 
plain  words  threarentth  damnation  to  thofe  who  do  them  not,  Heb,  iv.  8. 
Now,  if  here  we  are  not  able  to  judge  between  thcfe  two  kinds  of  righteouf- 
nefs, if  we  take  not  hold  of  Chrift  by  faith,  fitting  at  the  right  hand  of  God 
who  maketh  intercelTion  unto  the  Father  for  us  wretched  finncrs,  then  are 
wc  under  the  law,  and  not  under  grace,  and  Chrift  is  no  more  a  faviour, 
but  a  law  giver;  fo  that  now  there  rtmaiueth  no  more  falvation,  but  certain 
ecfperaiion  and  everlafting  death,  except  repentance  follow. 


(      xxlx     ) 

l^et  us  then  diligently  learn  to  judge  between  thefe  two  kinds  of  riglitcouf- 
refs,  that  we  may  know  how  far  we  ought  to  obey  the  law.  Now,  we  have 
faid  before,  that  the  l:iw  in  a  chriftian  ought  not  to  pafs  his  bounds,  hut 
ought  to  have  dominion  only  over  the  flefh,  which  is  in  fubjcdion  unto  it, 
and  remaineth  under  the  fame.  When  it  is  thus,  the  law  is  kept  within  hi? 
bounds.  But  if  it  fhall  prtlume  to  creep  into  thy  confcience,  and  there  feek 
to  reign,  fee  thou  play  the  cunning  logician,  and  make  the  true  divilion. 
Give  no  more  to  the  law  than  is  convenient,  but  fay  thou;  O  law,  thou 
wouldeft  climb  up  into  the  kingdom  of  my  confcience,  and  there  reign  and 
reprove  it  of  lin,  and  would  take  from  me  the  joy  of  my  heart,  which  I  have 
by  faith  in  Chrift,  and  drive  me  to  dtfperation,  that  I  might  be  without  fill 
hope,  and  utterly  pcrifh.  This  thou  doeft  befides  thine  office  ;  keep  thyfelf 
within  thy  bounds,  and  exercife  thy  power  upon  the  flefh,  but  touch  not  my 
confcience,  for  I  am  baptized  and  by  the  gofpel  am  called  to  the  partaking  of 
ri|l:hteoufnefs  and  everlafting  life,  to  the  kingdom  of  Chrift,  wherein  my 
confcience  is  at  reft,  where  no  law  is,  but  altogether  forgivenefs  of  fin,  peace, 
quietnefs,  joy,  health  and  everlafting  life.  lYouble  me  not  in  thefe  matters, 
for  1  will  not  fuifer  thee,  fo  intolerable  a  tyrant  and  cruel  tormentor,  to  reigri 
in  my  confcience,  for  it  is  the  feat  and  temple  of  Chrift  the  Son  of  God,  i 
Cor.  vi.  19.  who  is  the  king  of  righteoufnefs  and  peace  and  my  mcft  fweet 
Saviour  and  Mediator;  he  iliall  keep  my  confcience  joyfiil  and  quiet  in  the 
found  and  pure  doctrine  of  the  gofpel,  and  in  the  knowledge  of  this  chriftian 
and  heavenly   righteoufnefs. 

When  I  have  this  righteoufnefs  reigning  in  my  heart,  I  defcend  from  hea- 
ven as  the  rain  making  fruitful  the  earth,  that  is,  I  come  forth  into  another 
kingdom,  and  T  do  good  works,  how  and  whenfoever  occafion  is  offered  ;  if 
I  be  a  minifter  of  the  word,  I  preach,  I  comfort  the  broken-hearted,  I 
adminifter  the  facraments;  if  I  be  a  houflioider,  I  govern  my  houfe  and  my  fa- 
mily, I  bring  up  my  children  in  the  knowledge  and  fear  of  God ;  if  1  be  a 
magiftrate,  the  charge  that  is  given  me  from  above  I  diligently  execute;  if 
1  be  a  fervant,  I  do  my  mafter's  bufinefs  faithfully  ;  to  conclude,  whofocver 
he  be  that  is  afTuredly  pcrfuaded  that  Chrift  is  his  righteoufnefs,  doth  not 
only  cheerfully  and  gladly  work  well  in  his  vocation,  but  alio  fubmitteth 
himfelf  through  love  to  the  magiftrates  and  to  their  laws  ;  yea,  though  they 
be  fevere,  fharp  and  cruel,  and  (if  neccffity  do  fo  require)  to  all  manner  of 
burdens  and  to  all  dangers  of  this  prefent  life,  becaufe  he  knoweth  that  this 
is  the  will  of  God,  and  that  this  obedience  pleafeth  him.  Thus  far  as  con- 
cerning  the  argument  of  this  epiftle  whereof  Paul  treateth,  taking  occafion  of 
falfe  teachers  who  had  darkened  this  righteoufnefs  of  faith  among  the  Galati- 
ans,  againft  whom  he  fetteth  himfelf  in  defending  and  commending  his 
authority  and  office,  &c. 


A  COMMENTARY 

UPON    THE 

EPISTLE  OF  PAUL  THE  APOSTLE 

TO    THE 

GALATIANS. 


CHAP.   I. 

Verfe  l.   Paul  an  apojlle  (not  of  men ,  neither  hy  man,  hut  by  Jefus 

Chr'ijly  and  God  the  Father,  luho  raifed  him  from  the  dead) 

NOW  that  we  have  declared  the  argument  and  fum  of  this 
epiftle  to  the  Galatians,  we  think  it  good  before  we  come 
to  the  matter  itfelf,  to  (hew  what  was  the  occafion  that  St.  Paul 
wrote  this  epiftle.  He  had  planted  among  the  Galatians  the  pure 
dodlrine  of  the  gofpel,  and  the  righteoufnefs  of  faith ;  but  by  and 
by  after  his  departure,  there  crept  in  certain  falfe  teachers,  who 
overthrew  all  that  he  had  planted  and  truly  taught  among  them. 
For  the  devil  cannot  but  furioully  impugn  this  dodtrine  with  all 
force  and  fubtility,  neither  can  he  reft  fo  long  as  he  feeth  any  ar- 
ticle thereof  remaining.  We  alfo,  for  this  only  caufe  that  we 
preach  the  gofpel,  do  fuffer  of  the  world,  the  devil  and  his  mini- 
fters,  all  the  mifchief  that  they  can  work  againft  us,  both  on  the 
right  hand  and  on  the  left. 

For  the  gofpel  is  fuch  a  do61rine  as  teacheth  a  far  higher  matter 
than  is  the  wifdom,  righteoufnefs  and  religion  of  the  world;  that 
is,  fr5e  remiflion  of  fins  through  Chrift,  &c.  It  leaveth  thofe 
things  in  their  degree  to  be  as  they  are,  and  commendeth  them  as 
the  good  creatures  of  God.  But  the  world  preferreth  thefe  crea- 
tures before  the  Creator,  and  moreover  by  them  would  put  away 
fin,  be  delivered  from  death,  and  deferve  everlafting  life.  This 
doth  the  gofpel  condemn.  Contrariwife,  the  world  cannot  fuffer 
thofe  things  to  be  condemned  which  it  moft  efteemeth  and  bell 
liketh,  and  therefore  it  chargeth  the  gofpel  that  it  is  a  feditious 
doftrine  and  full  of  errors;  that  it  overthroweth  commonwealths, 
countries,  dominions,  kingdoms  and  empires,  and  therefore  offends 
both  againft  God  and  the  emperor;  aboliflieth  laws,  corrupteth 
good  manners,  and  fetteth  all  men  at  liberty  to  do  what  they  lift. 
Wherefore  with  juft  zeal  and  high  fervice  to  God  (as  it  would 
feem)  it  perfecuteth  this  dodlrine,  and  abhorreth  the  teachers  and 
prof^lfors  thereof,  as  the  greateft  plague  tliat  can  be  in  the  whole 
earth. 


3* 


GALATIANS. 


Moreover,  by  the  preaching  of  this  docflrine  the  devil  is  over- 
thrown, his  kingdom  is  dcltroyed,  the  law,  fin  and  death  (where- 
with as  mod  mighty  and  invincible  tyrants  he  hath  rought  all 
mankind  in  fubjedion  under  his  dominion)  are  wrelted  out  of  his 
hands;  briefly,  his  prifoners  are  tranflated  out  of  the  kingdom  of 
darknefs  into  the  kingdom  of  light  and  liberty.  Col.  i.  13.  Sijould 
the  devil  fufFcr  all  this?  Shoidd  not  the  father  of  lies  employ  all 
his  force  and  fubtile  policies  to  darken,  to  corrupt,  and  utterly  to 
root  out  this  dodrine  offalvation  and  cvcrlafting  life?  Ii.deed  St. 
Paul  complaineth  in  this,  and  all  other  his  epiftles,  that  even  in 
his  time  the  devil  fhewed  himfelf  a  cunning  workman  in  this  bu- 
finefs. 

We  thought  good  to  fliew  here  by  the  way,  that  the  gofpel  is 
fuch  a  dodrine  as  condemneth  all  manner  of  righteoufnefs,  and 
preacheth  the  only  righteoufnefs  of  Chrift,  and  to  them  that  em- 
brace the  fame,  it  bringeth  peace  of  confcience  and  all  good  things; 
and  yet,  notwithfl:anding,  the  world  hateth  and  perfecuteth  it 
mofl:  bitterly. 

1  faid  before  that  the  occafion  why  St.  Paul  wrote  this  epii'tle 
was  for  that  by  and  by  after  his  departure,  falfe  teachers  had  de- 
flroyed  thofe  things  among  the  Galatians  which  he  with  long  and 
great  travail  had  baildcd.  And  thefe  falfe  apoflles,  being  of  the 
circumcifion  and  fe6t  of  the  Pharifees,  were  men  of  great  eftima- 
tion  and  authority,  who  boaded  among  the  people  that  they  were 
of  that  holy  and  chofen  flock  of  the  Jews,  that  they  were  Ifrael- 
ites,  of  the  feed  of  Abraham,  John  viii.  33.  Rom.  iv.  4,  5,  6. 
that  they  had  the  promifes  and  the  fathers ;  and  finally,  that  they 
were  the  miniflers  of  Chrift,  and  the  apoflles  fcholars,  with  whom 
they  had  been  converfant,  and  had  fcen  their  miracles,  and  per- 
haps had  alfo  wrought  lome  figns  or  miracles  themfelves  :  For 
Chrift  witneiTcth  that  the  wicked  alfo  do  work  miracles,  Matth. 
vii.  22.  Moreover  thefe  falfe  apoflles  by  all  the  crafty  meaijs  they 
could  devife,  defaced  the  authority  of  St.  Paul,  faying,  why  do 
ye  fo  highly  elleem  Paul?  Why  have  ye  him  in  fo  great  reverence^? 
Indeed  he  was  but  the  laft  of  all  that  were  converted  unto  Chrill. 
But  we  are  the  difciples  of  the  apoflles,  and  were  familiarly  con- 
verfant with  them.  We  have  feen  Chrill:  working  miracles,  and 
heard  him  preach.  Paul  came  after  us,  and  is  inferior  unto  us; 
and  it  is  not  pollible  that  God  fliould  fuffer  us  to  err  who  are  of 
his  holy  people,  the  minifters  of  Chrift,  and  have  received  the 
Holy  Gholh  Again,  we  are  many  and  Paul  is  but  one,  and 
alone,  who  neither  was  converfant  with  the  apoftles,  nor  hath 
feen  Chrift;  yea,  he  perfccuted  the  church  of  Chrift  a  great  while. 
Would  God'  (think  ye)  for  Paul's  fake  only,  fuffer  fo  many 
churches  to  be  deceived  ? 

When  men  having  fuch  authority,  come  into  any  country  or 
city,  by  and  by  the  people  have  them  in  great  admiration,  and 
under  this  colour  of  gcdiincfs  and  religion  they  do  not  only  deceive 


GALATIANS. 


33 


the  fimple  but  alfb  the  learned,  yea,  and  thofe  alfo  who  feem  to  bs 
fomewhat  confirmed  in  the  faith,  efpecially  when  they  boaft  (as 
thefe  did)  that  they  are  the  offsprings  of  the  Patriarchs,  the  mini- 
fters  of  Clirift,  the  apoftles  fcholars,  Sec.  Even  fo  the  Pope  at 
this  day,  when  he  hath  no  authority  of  the  fcripture  to  defend 
himfelf  withal,  ufeth  this  one  argument  Continually  againft  us,  The 
church,  the  church!  Thinkeif  thou  that  God  is  fo  offended,  that 
for  a  few  heretics  of  Luther's  k&.,  he  will  cafl  off  his  whole 
church?  Thinkeft  thou  that  he  would  leave  his  cliurch  in  error  fo 
many  hundred  years?  And  this  he  mightily  maintaineth,  that  the 
church  can  never  be  overthrov/n  Now  like  as  many  are  moved 
with  this  argument  at  this;  fo  In  Paul's  time  thefe  falfe  apoftles. 
through  great  boafting  and  fetting  forth  of  their  own  praifes,  blinded 
the  eyes  of  the  Galatians,  fo  that  Paul  loff  his  authority  among 
them,  and  his  dodrine  was  brought  into  fufpicion. 

Againft  this  vain  bragging  and  boafting  of  the  falfe  apoftles,  Paul 
with  great  confbncy  and  boldnefs,  fetteth  his  apoftolic  authority, 
highly  commending  his  vocation  and  defending  his  miniftry.  And 
(although  elfewbere  he  never  doth  the  like)  he  will  not  give  place 
to  any,  no  not  to  the  apoiHes  themfelves,  much  lefs  to  any  of  their 
fcholars.  And  to  abate  their  Pharifaical  pride  and  (hamelefs  bold- 
nefs, he  maketh  mention  of  the  hiftory  done  in  Antioch,  where  he 
withftood  Peter  himfelf.  Befides  this,  not  regarding  the  offence 
that  might  arife  therefrom,  he  faith  plainly  in  the  text,  that  he 
was  bold  to  accufe  and  reprove,  Peter  himfelf,  the  chief  of  the 
apoftles,  who  had  feen  Chrifl,  and  had  been  mofl  familiarly  con- 
Yerfant  with  hiiTi.  I  am  an  apoftle  (faith  he)  and  fuch  an  one  as 
pafs  not  what  others  are ;  yea,  1  was  not  afraid  to  chide  the  very 
pillar  of  all  the  reil  of  the  apoftles.  And  to  conclude,  in  the  firfl 
two  chapters  he  doth,  in  a  manner,  nothing  elfe  but  fet  out  his 
vocation,  his  ofhce  and  his  gofpel.  affirming  that  it  was  not  of  men, 
and  that  he  had  not  received  it  by  man,  but  by  the  revelation  of 
Jefus  Chrlft;  Alfo,  that  if  he,  yea,  or  an  angel  from  heaven 
fhould  bring  any  other  gofpel  than  that  which  he  had  preached,  he 
(hould  be  holden  accurfed. 


cr-1 

J  t: 


7'f  certainty  of  calling. 

UT  what  meaneth  Paul  by  this  his  boafHng?  I  anfwer  :  This 

^  common  place  ferveth  to  this   end,  that  every  miniffer  of 

God's  word  fhould  be  fure  of  his  calling,  that  before  God  and 
man  he  may  with  a  bold  confcience  glory  herein,  that  he  preached 
the  gofpel  as  one  that  is  called  and  fent :  Even  as  the  amb^fHidor 
of  a  king  glorieth  and  vaunteth  in  this,  that  he  cometh  not  as  a 
private  perfon,  but  as  the  king's  ambaffador,  and  becaufe  of  this 
dignity  that  he  is  the  king's  ambalTador,  he  is  honored,  and  fet  in 
the  higheft  place  :  Which  honor  fliould  not  be  given  unto  him  if 
he  came  as  a  private  perfon.     Wherefore,  let  the  preacher  of  the 

V 


34 


GALATIANS. 


gofpcl  be  certain  that  his  calling  is  from  God.  And  it  is  expedi- 
ent thiit  according  to  the  example  of  Paul,  he  fliould  magnify  this 
his  calling;,  to  the  end  that  he  may  win  credit  and  authority  among 
the  j)eopIe;  like  as  the  king's  ambafTador  magnifieth  his  office  and 
calling.  And  thus  to  glory,  is  not  a  vain  but  a  nccenfary  kind  of 
gloryin'T,  becaufe  he  glorieth  not  in  himiclf,  but  in  the  king  who 
hath  fent  him,  whofe  authority  he  deliireth  to  be  honored  and 
magnified. 

Likcwifc  when  Paul  fo  highly  comnicndeLh  his  calling,  he 
feeketh  not  his  own  praife,  but  with  a  neceffary  and  a  holy  pride  he 
magnifieth  his  minidry,  as  to  the  Rom.  xi.  !•:;.  he  faith  In  as 
much  as  I  am  the  apcjilt  cf  the  Gentiles,  I  magn'tfy  mine  ojjiec  ;  that 
is,  I  will  that  men  receive  me,  not  as  Paul  of  Tarfus,  but  as  Paul 
the  apoftle  or  amb;iflador  of  Jefus  ChrifK  And  this  he  doth  of 
neceflity  to  maintain  his  authority,  that  the  people  in  hearing  this, 
might  be  more  attentive  and  willing  to  give  ear  unto  him.  For 
they  hear  not  only  Paul,  but  in  Paul  Chrift  himfelf,  and  God 
the  Father  fending  him  out  in  his  meffage;  whofe  authority 
and  majefly,  like  as  men  ought  religioufly  to  honor,  fo  ought  they 
with  great  reverence  to  receive  and  to  hear  his  meflengers  bringing 
his  word  and  meffage. 

This  is  a  notable  place  therefore,  wherein  Paul  fo  glorieth  and 
boafteth  as  touching  his  vocation,  that  he  defpifeth  all  others.  If 
any  man,  after  the  manner  of  the  world,  fhould  defpife  all  others 
in  refpedl  of  himfelf,  and  attribute  all  unto  himfelf  alone,  he  fhould 
not  only  fhew  himfelf  a  very  fool,  but  alfo  grievioufly.  But  this 
manner  of  boading  is  neceffary,  and  pertaineth  not  to  the  glory  of 
Paul,  but  to  the  glory  of  God,  whereby  is  offered  unto  him  the 
facrifice  of  praife  and  thankfgiving.  For  by  this  boafling,  the 
name,  the  grace,  and  the  mercy  of  God  is  made  known  unto  the 
world.     Thus  therefore  he  beginneth  his  epifUe. 

Verfe  i .   Paul  an  apojlky  not  of  men,  ifjc. 

Kere  in  the  very  beginning  he  toucheth  thofe  falfe  teachers,  who 
boaCced  themfelves  to  be  the  difciples  of  the  apoftles,  and  to  be 
fent  of  them,  but  defpifed  Paul  as  one  that  was  neither  the  apof- 
tles fcholar,  nor  fent  of  any  to  preach  the  gofpel,  but  came  in 
fome  other  way,  and  of  his  own  will  thrufl  himfelf  into  that  of- 
fice. Againft  thofe  Paul  defendeth  his  calling,  faying.  My  calling 
feemcth  bafe  to  your  preachers  :  But  whofoever  they  are  who  have 
come  unto  you,  are  fent  either  of  men  or  by  man  ;  that  is,  they 
have  entered  either  of  themfelves,  being  not  called,  or  elfe  called 
by  others.  But  my  calling  is  neither  of  men  nor  by  man,  but  it 
is  above  all  manner  of  calling  that  can  be  made  by  the  apoftles, 
for  it  is  by  Jefus  Chrift,  and  by  God  the  Father,  &c. 

Where  he  faith  of  men,  I  mean  fuch  as  call  and  thrufl  in  them- 
felves when  neither  God  nor  man  calleth  or  fendeth  them,  but 
they  run  and  fpeak  of  themfelves ;  as  at  this  day  certain  fantaftical 


GALATIANS.  35 

(pints  do,  who  cither  lurk  in  corners  and  feek  places  where  they 
may  pour  out  their  poifon,  and  come  not  into  public  congregations 
or  elfe  they  refort  thither  where  the  gofpel  is  planted  already. 
Thefc  I  call  luch  as  are  Tent  of  men.  But  where  he  faith,  by 
man,  underftand  fuch  as  have  a  divine  calling,  but  yet  by  man  as 
by  means.  God  caileth  then  two  manner  of  ways ;  By  means, 
and  without  means.  He  caileth  us  to  the  minidry  of  his  word 
at  1  his  day.  not  immediately  by  himfelf,  but  by  other  means,  that 
is,  by  man.  But  the  apoftlcs  were  called  immediately  of  Chrift 
himfelf,  as  the  prophets  in  the  old  time  were  called  of  God 
himfelf.  Therefore  when  Paul  faith,  not  of  metiy  neither  by  man, 
he  beateth  down  the  falfe  apoiHes.  As  though  he  would  fay ; 
Although  thefe  vipers  boaft  never  fo  much,  what  can  they  boaft 
more  than  that  they  are  either  come  from  men,  that  is,  of  them- 
felves,  without  any  calling,  or,  by  man,  that  Is,  fent  of  others  ? 
I  pafs  not  upon  any  of  thefe  things,  neither  ought  you  to  regard 
them.  As  for  me,  I  am  called  and  fent,  neither  of  man,  nor 
by  man,  but  without  means,  that  is,  by  Jefus  Chrift  himfelf,  and 
my  caUing  is  like  in  all  points  to  the  calling  of  the  apoftles,  and  I 
am  indeed  an  apoflle.  Paul  therefore  handleth  this  place  of  the 
calling  of  the  apoftles  effedually.  And  elfewhere  he  feparateth 
the  degree  of  apofllefhip  from  others,  as  in  the  firft  to  the  Co- 
rinthians, chap,  xii,  and  in  the  iv.  to  the  EphefianS;  where  he 
faith,  /Ind  God  hath  ordained  fame  in  the  church,  as  jlrjl  apojlles^ 
fecondly  prophets^  thirdly  teachers^  ijfc,  fetting  apoftles  in  the  firft 
place :  So  that  they  are  properly  called  apoiHes  who  are  fent  im- 
mediately of  God  himfelf  without  any  other  ordinary  means. 

So  Matthias  was  called  only  of  God.  For  when  the  other 
apoftles  had  appointed  two,  they  durft  not  choofe  the  one  nor  the 
other,  but  they  caft  lots,  and  prayed  that  God  would  ftiew  which 
of  them  he  vv'oald  have,  Adls  i.  23,  24.  For  feeing  he  (hould 
be  an  apoftle,  it  behoveth  that  he  fnould  be  called  of  God.  So 
was  Paul  called  to  be  an  apoftle  to  the  Gentiles,  Ads  ix.  15. 
Hereof  the  apoftles  are  alfo  called  faints.  For  they  are  fure  of 
their  calling  and  dodrine,  and  have  continued  faithful  in  their 
office;  and  none  of  them  became  a  caft  away  faving  Judas,  Matth^ 
xxvii    5.   becaufe  their  calling  is  holy. 

This  is  the  firft  affault  that  Paul  maketh  agalnft  the  falfe  apof- 
tles, who  ran  when  no  man  fent  them.  GaUing  therefore  is  not 
to  be  delj^ifed.  For  it  is  not  enough  for  a  man  to  have  the  word 
and  pure  dodlrine,  but  alfo  he  muit  by  affured  of  his  calling,  and 
he  that  entereth  v/ithout  this  afturance,  entereth  to  no  other  end 
but  to  kill  and  dcftroy.  For  God  never  profpereth  the  labor  of 
thofe  are  not  called.  And  although  they  teach  fome  good  and 
profitable  matters,  yet  they  edify  not.  So  our  fantaftical  fpirits 
at  this  day  have  the  words  of  faith  in  their  mouths,  but  yet  they 
yield  no  fruit,  but  their  chief  end  and  purpofe  is  to  draw  men  to 
their  falfe  and  perverfe  opinions.     They  that  have  a  certain  and 


36  GALATIANS. 

holy  calHng,  muft  fuflain  many  and  great  confii<51s  :  As  they  m\)fk 
do  whoie  do(51rine  is  pure  and  found,  that  they  may  conftantly 
abide  in  their  lawful  calling,  againfl:  the  infinite  and  continual  af- 
fiults  of  the  devil  and  rage  of  the  world.  Here  what  fhculd  he 
do  whofe  calling  is  unceitain  and  do<^rine  currupt  ? 

This  is  therefore  our  comfort,  who  are  in  the  rniniflry  of  the 
word,  thit  we  have  an  office  which  is  heavenly  and  holy,  to  the 
which  we  being  lawfully  called,  do  triumph  againft  all  the  gates 
of  hell.  On  the  other  fide,  it  is  an  horrib'e  thing  when  the  con- 
fcience  faith.  This  haft  thou  done  without  any  lawful  calling. 
Here  fuch  terror  (liaketh  a  man's  mind  who  is  not  called,  that  he 
•would  v/if!»  he  had  never  heard  the  v/ord  which  he  teacheth.  For 
by  his  difobcdience  he  makcth  all  his  works  evil,  were  they  never 
fo  good,  in  fo  much  that  even  his  greateft  works  and  labors  be- 
come his  greatefl:  fins. 

We  fee  then  how  good  and  neccfTary  this  boafting  and  glorying 
of  our  minifiry  is.  In  times  pafc  when  1  was  but  a  young  divine, 
I  thought  Paul  did  unvvifely  in  glorying  fo  oft  of  his  calling  in  all 
his  epilHes  :  But  I  did  not  underftand  his  purpofe.  For  I  knew 
not  that  the  minifiry  of  God's  word  was  fo  weighty  a  matter.  I 
knew  nothing  of  the  doclrine  of  fiiith,  and  a  true  confcience  in- 
deed, for  that  there  v/as  no  certainty  taught  eidier  in  the  fchools 
or  churches,  but  all  was  full  of  fophifcical  fubtilties  of  the  fchool- 
men.  And  therefore  no  man  was  able  to  underliand  the  dignity 
and  power  of  this  holy  and  fpiritual  boafHng  of  the  true  and  law- 
ful calling,  which  ferveth,  firlT:  to  the  glory  of  God,  and  fecondly 
to  the  advancing  of  our  offic?,  and,  moreover,  to  the  falvation  of 
ourfelves,  and  of  the  people.  For  by  this  our  boafting,  we  feek 
not  the  eftimation  in  the  world,  or  praife  among  men,  or  money, 
or  pleafures,  or  favour  of  the  world  :  But  for  as  much  as  we  arc 
in  a  divine  calhng  and  in  the  work  of  God,  and  the  people  have 
great  need  to  be  affured  of  our  calling,  that  they  may  know  our 
word  to  be  the  word  of  God,  therefore  we  proudly  vaunt  and 
boalt  of  it.  It  is  not  then  a  vain,  but  a  moil  holy  pride  againft 
the  devil  and  the  world,  and  humility  before  God. 

Verfe  i.  j^nd  God  the  Father  ^  ivho  ra'ifed  him  from  the  dead, 

Paul  is  fo  inflamed  here  with  zeal,  that  he  cannot  tarry  till  he. 
come  to  the  matter  itfelf,  but  forthwith  in  the  very  title  he  burfl- 
eth  out,  and  uttereth  what  he  hath  in  his  heart.  His  intent  in 
this  cpiflle  is,  to  treat  on  the  righteoufnefs  that  cometh  by  faith, 
and  to  defend  the  fame  :  Again,  to  beat  down  the  law  and  the 
righteoufnefs  that  cometh  by  works.  Of  fuch  cogitations  he  is 
full,  and  out  of  this  wonderful  and  exceeding  great  abundance  of 
the  excellent  wifdom  and  knowledge  of  Chrilt  in  his  heart,  his 
mouth  fpeaketh.  This  flame,  this  great  burning  fire  of  the  heart 
cannot  be  hid,  nor  fuffer  liim  to  hold  his  peace :  And  therefore 


GALATIANS.  37 

he  thought  it  not  enough  to  fay  that  he  was  an  apoftle,  fent  by 
Jefus  Chrift,  but  alfo  addeth,  Ify  God  the  Father,  luho  raifed  him 
from  the  dead.  * 

But  it  feem^th  here  that  the  adding  of  thefe  words,  ^nd  God 
the  Father,  ^cl  is  not  nece.Ciry  But  becaufe  (as  I  faid)  Paul 
fpeaketh  out  of  the  abundance  of  his  heart,  his  mind  burneth  with 
defire  to  fet  forth  even  in  the  very  entry  of  his  epiftie  the  unfearch- 
able  riches  of  Chrid,  and  to  preach  the  righteoufnefs  of  God,  who 
is  called  the  refurrci^ion  of  tne  dead.  Chrift  who  liveth  and  is 
rifen  again,  fjoeaketh  out  oThini  and  moveth  him  thus  to  fpeak : 
Therefore  not  without  caufe  he  addeth,  that  he  is  alfo  an  apoftle, 
iy  God  the  Father^  ivho  hath  raif  d  tip  jff-fus  Chr'ijl  from  the  dead. 
As  if  he  (hould  fay  :  I  have  to  deal  with  fatan  and  with  thofe 
vipers,  the  inftruments  of  fatan,  who  go  about  to  fpoil  me  of  the 
righteoufnefs  of  Chrilt,  who  was  raifed  up  by  God  the  Father 
from  the  dead  :  By  the  vvhich  alone  v/e  are  made  righteous,  by 
the  which  alfo  we  fliall  be  raifed  up  at  the  laft  day  from  death  to 
everlafting  life.  But  they  that  in  fuch  fort  go  about  to  overthrow 
the  righteoufnefs  of  Chrift,  do  refift  the  Father  and  the  Son,  and 
the  work  of  them  both. 

Thus  Paul,  even  at  the  firft  entrance,  burfteth  out  into  the 
whole  matter  whereof  he  treateth  in  this  epiftie.  For  (as  I  faid) 
he  treateth  of  the  refurreclion  of  Chrift,  who  rofe  again  to  make 
us  righteous,  Rom.  iv.  24,  i^.  and  in  fo  doing  he  hath  ov^ercome 
the  law,  (in,  death,  and  all  evils.  Chrift's  victory  then  is  the 
overcoming  of  the  law,  of  fin,  our  flefh,  the  world,  the  devil,  death, 
hell  and  all  evils  :  And  this  his  vidory  he  hath  given  unto  us. 
Although  then  that  thefe  tyrants  and  thefe  enemies  of  ours  do 
accufe  us  and  make  us  afraid  ;  yet  can  they  not  drive  us  to  def- 
pair,  nor  condemn  us  For  Chrift^  whom  God  the  Father  hath 
raifed  up  from  the  dead,  is  our  righteoufnefs  and  vi61or'.^  But 
thanks  he  to  God,  tuhog'iveth  us  the  v'tBory,  through  our  Lord  Jefus 
Chrifl,    I  Cor.  XV.  57. 

But  mark  how  fitly  and  to  the  purpofe  Paul  here  Ipeaketh.  He 
faith  not,  by  God  who  hath  made  heaven  and  earth,  who  is  Lord 
of  angels,  who  commandeth  Abraham  to  go  out  of  his  own  coun- 
try, who  fent  Mofes  to  Pharoah  the  king,  who  brought  Ifrael  out 
of  Egy|3t,  (as  the  falfe  apoftles  did)  who  boafted  of  the  God  of 
their  fithers,  the  creator,  maintainer  and  preferver  of  all  things, 
working  wonders  among  his  people  :  But  Paul  had  another  thing 
in  his  heart,  namely,  the  righteoufnefs  of  Chrift,  and  therefore 
he  fpeaketh  words  that  make  much  for  this  purpofe,  fay'ng,  T  am 
an  apojile,  not  of  men,  neither  by  man,  hut  by  Jefus  Chrijl^  and  God 
the  father,  nvho  raifed  him  from  the  dead*  Ye  fee  then  with  what 
fervency  of  fpirit  Paul  s  led  in  this  matter  which  he  goeth  about 
to  eftabiifti  and  m.aintain  againft  the  whole  kingdom  of  hell,  the 
power  and  wifdom  of  the  world,  and  againft  the  devil  and  his  apoftles. 


38  GALATIANS. 

Verfe  a.  jind  all  the  brethren  ivhieh  are  with  me. 

This  maketh  much  for  the  (lopping  of  the  mouths  of  thefe  falfe 
apoftles.  For  all  his  arguments  tend  to  the  advancing  and  magni- 
fying of  hisminiilry,  and  contrariwife  to  the  difcrediting  of  theirs. 
As  if  he  fliould  thus  fiiy  ;  Although  it  be  enough,  that  I  through 
a  divine  calling  am  fent  as  an  apolHc  by  Jefus  Chrift,  and  God  the 
Father,  who  had  raifed  him  up  from  the  dead,  yet  left  I  fhould 
be  alone,  I  add  over  and  befides  (which  is  more  than  needeth) 
all  the  brethren  who  are  not  apoftles,  but  fellow-foldiers  ;  they 
write  this  epiftle  as  well  as  I,  and  bear  witnefs  v/ith  me  that  my 
dodrine  is  true  and  godly.  Wherefore  we  are  fure  that  Ch.rift  is 
prefent  with  us,  and  that  lie  teacheth  and  fpeaketh  in  the  midft  of  us 
and  in  our  Church.  As  for  the  falfe  apoftles,  if  they  are  any 
thin^,  they  are  but  feat  either,  of  man,  or  by  man  ;  but  I  am  fent 
of  God  the  Father,  and  of  Jefus  Chrift,  who  is  our  life  and  re- 
furre<5lion,  John  xi.  25.  My  other  brethren  are  fent  from  God, 
howbcit  by  man,  that  is,  by  me.  Therefore  left  they  might  fay, 
that  I  only  fet  myfelf  proudly  againft  them,  I  have  my  brethren 
with  me  all  of  one  mind,  as  faithful  witneffes,  who  think,  write, 
and  teach  the  felf-fame  thing  that  I  do. 

Verfe  2.   Unto  the  churches  of  Gnlatla, 

Paul  had  preached  the  gofpel  throughout  all  Galatia,  and  al- 
though he  had  not  wholly  converted  it  unto  Chrift,  yet  he  had 
many  churches  in  it,  into  the  which  the  falfe  apoftles,  fiuan's 
minifters  had  crept.  So  likewlfe  at  this  day  the  fantaftical  ana- 
baptifts  come  not  to  thefe  places  where  the  adverfaries  of  the  gofpel 
bear  rule  ;  but  where  chriftians  and  good  men  are,  who  love  the 
gofpel.  With  fuch  they  wind  in  themfelves,  even  in  the  dommions 
of  tyrants  and  perfecutors  of  the  gofpel :  Where  they,  creeping 
into  houfes,  under  crafty  pretence,  pour  out  their  poifon  to  the 
fiibvcrfion  of  many.  But  why  go  they  not  rather  into  the  cities, 
countries,  and  dominions  of  papifts,  and  there  profefs  and  main- 
t.iin  their  doftrine  in  the  prcfence  of  wicked  princes,  biftiops,  and 
doctors  in  the  univerfities,  as  we  by  God's  help  and  afiiftance  have 
done  ?  Thefe  tender  martyrs  will  adventure  no  peril,  but  they 
refort  thither  where  the  gofpel  hath  an  harbour  already,  where 
they  may  live  without  danger  in  great  peace  and  quietnefs.  So 
the  falfe  apoftles  would  not  endanger  themfdves  to  come  to  Jcru- 
falem,  to  Caiaphas,  or  to  Rome  to  the  emperor,  or  to  other 
places  where  no  man  had  preached  before,  as  Paul  and  the  other 
i^poftlcs  did  :  But  they  came  into  Galatia,  wljich  was  won  unto 
Clir'.ii  already,  by  the  labour  and  travail  of  Paul,  and  into  Afia," 
Corinth,  and  fuch  other  places,  where  good  men  were  and  pro- 
ff^ded  the  name  of  Chrift,  perfecuting  no  man,  but  fuiTering  all 
things  quietly.  There  might  the  enemies  of  Chrift's  crofs  live  in 
£ieatfeturity,  and  v>'ithout  any  perfccution. 


GALATIANS.  39 

And  here  we  may  learn  that  it  is  the  lot  of  all  godly  teachers, 
that  be  fides  the  perrecution  which  they  fufFer  of  the  wicked  and 
unthankful  world,  and  the  great  travail  which  they  fuftain  in  plant- 
ing of  churches,  they  are  compelled  to  fufFer  that  thing  which  they 
of  long  time  before  had  purely  taught,  to  be  quickly  overthrown 
of  fantaftical  fpirits,  who  afterwards  reign  and  rule  over  them. 
This  grieveth  godly  minifters  more  than  any  perfecution  of  tyrants. 
Therefore  let  him  not  be  a  miniller  ot  the  gofpel,  -who  is  not  con- 
tent to  be  thus  defpifed,  or  is  loth  to  bear  this  reproach  :  Or  if  he 
be,  let  him  give  over  his  charge  to  another.  We  alfo  at  this  day 
do  find  the  fame  thing  to  be  true  by  experience.  We  are  milcra- 
biy  contemned  and  vexed  outwardly  by  Ly;  ants ;  inv/ardly  by  thofe 
whom  we  have  reftoredto  liberty  by  the  gofpel,  and  alfo  by  falfe 
brethren.  But  this  is  our  comfort  and  glory,  that  being  called  of 
God,  we  ha,ve  a  promife  of  everlalfing  life,  and  look  for  that  re- 
ward, nvh'ich  eye  hath  notfeen,  nor  ear  heard,  nor  have  entered  into 
the  heart  of  man,  1  Cor.  ii.  9.  j^nd  when  the  chief  Jhephcrd Jhall 
appear,  yejloall  receive  a  croivn  of  glory  thatfadeth  net  a-ivay ,  i  Pet. 
V.  4.  who  here  alfo  in  this  world  will  not  fuffer  us  to  perifh  for 
hunger. 

Jerom  moveth  here  a  great  queftion,  why  Paul  called  thofe 
churches,  which  were  no  churches.  It  is  (faith  he)  becaufe  Paul 
writeth  to  the  Galatians,  that  were  perverted  and  turned  back 
from  Chrifl  and  from  grace,  unto  Mofes  and  the  law  ?  Hereunto 
I  anfwer,  that  Paul  calleth  them  the  churches  of  Galatia,  by  put- 
ting a  part  for  the  whole,  which  is  a  common  thing  in  the  fcriptures. 
For  writing,  in  like  manner,  to  the  Corinthians,  he  rejoiced  on 
their  behalf,  that  the  grace  of  God  was  given  them  in  Chrifi:; 
namely,  that  they  were  made  rich  through  him  in  all  utterance  and 
knowledge  :  And  yet  many  of  them  were  mifled  by  falfe  apoftles, 
and  believed  not  the  refurredion  of  the  dead. 

Although  then  that  the  Galatians  were  fallen  away  from  tlie 
dodrine  of  Paul,  yet  did  baptifm,  the  word,  and  the  name  of 
Chrift  remain  among  them.  There  were  alfo  fome  good  men 
that  were  not  revolted,  who  had  a  right  opinion  of  the  word  and 
facraments,  and  ufed  them  well.  Moreover  thefe  things  could  not 
be  defiled  through  them  that  were  revolted.  For  baptifm,  the 
gofpel,  and  other  things  are  not  therefore  made  unholy,  becaufe 
many  are  polluted  and  unholy,  and  have  an  evil  opinion  of  them  ; 
But  they  abide  holy  and  the  fame  that  they  were,  whether  they  be 
among  the  godly  or  the  ungodly;  by  whom  they  can  neither  be 
polluted,  nor  made  holy.  By  our  good  or  evil  converfation,  by 
our  good  or  evil  life  and  manners  they  are  polluted  or  made  holy  in 
the  fight  of  the  heathen,  but  not  before  God.  Wherefore,  where- 
foever  the  fubftance  of  the  word  and  facraments  remaineth,  there 
is  the  holy  church,  although  antichrift  there  reign,  who  (as  the 
fcripture  witnefleth)  fitteth  not  in  a  ftable  of  fiends,  or  in  a  fwine 
ftye,  or  in  a  company  of  infidels,  but  in  the  highefl  and  holieft  place 


40  G  A  L  A  T  I  A  N  S. 

of  all,  namely,  in  the  Temple  of  Go(U  1  Theff.  ii.  4.  Wherefore', 
although  f]niltiial  tyrants  reign  yet  there  mufl  be  a  Tem];lc  of  God, 
and  the  fame  mult  be  prefeived  undei  them.  Therefore  I  anfvver 
biieriy  to  this  queftion,  that  the  church  is  universal  throughout  the 
whole  world,  wlierefoever  the  gofpel  of  God  and  the  facraments 
are.  The  Jews,  the  Turks,  and  other  vain  fpirits,  are  not  the 
church,  becaufe  they  fight  again  ft  thefe  things,  and  deny  them. 
Hitherto  as  touching  the  title  or  infer iption  of  this  epiftle.  Now 
followeth  the  falutation  or  greeting  of  Paul. 

Verfe   3.    Grace   he  to  yoUf  atia  peace  from  God  the  Fathcry  and 
from  cur  Lord  jfefus  Chr':fl. 

I  hope  ye  are  not  ignorant  what  grace  and  peace  meaneth,  feeing 
that  thefe  ttrnis  are  common  in  Paul,  and  now  not  obfcure  or  un- 
known. But  for  as  much  as  we  take  in  hand  to  expound,  this  epif- 
t'e  (which  we  do,  not  becaufe  it  is  needful,  or  for  any  hardnefs 
that  is  in  it,  but  that  our  confciences  may  be  confirmed  againll:  he- 
refies  yet  to  come)  let  it  not  be  tedious  unto  you,  if  we  repeat 
thefe  things  again,  and  elfewhere  and  at  other  times  we  teach, 
preach,  fing,  and  fet  oat  by  writing.  For  if  we  negletl:  the  ar- 
ticle of  juftification,  we  lofe  altogeiher.  Therefore  moft  necefiary 
it  is  chiefly  and  above  all  things,  tiiat  we  teach  and  repeat  this 
article  continually  :  Like  as  Mofes  faith  of  his  law ;  for  it  cannot 
be  beaten  into  our  ears  enough  or  too  much.  Yea,  though  we 
learn  it  and  underdand  it  well,  yet  is  there  none  that  taketh  hold 
of  it  perfedly,  orbelieveth  it  with  his  whole  heart;  fo  frail  a  thing 
is  our  flefli,  and  difobedient  to  the  fpirit. 

The  greeting  of  the  apollle  is  (Irange  unto  the  world,  and  was 
never  heard  of  before  the  preaching  of  the  gofp<d.  And  thefe  two 
words,  grace  and  peace  comprehend  in  them  whatfoever  belongeth 
to  chriftianity.  Grace  rcleafeth  from  fin,  and  peace  maketh  the 
confcience  cjuiet.  The  two  fiends  that  torment  us,  are  fin  and 
confcience.  But  Cbrift  hath  vanquifhed  thefe  two  monfters  and 
troden  them  under  foot,  both  in  this  world  and  the  world  to  come. 
This  world  doth  not  know,  and  therefore  it  can  teach  no  certainty 
of  the  overcoming  of  fin,  confcience  and  death.  Only  chiiftians 
have  this  kind  of  dodrine,  and  are  exercifed  and  armed  with  it,  to 
get  vidory  againft  fin,  defpair  and  everlafting  death.  And  it  is  a 
kind  ofdodrine  neiiher  proceeding  of  free-will,  nor  invented  by 
the  reafon  or  wifilom  of  man,  but  given  from  above.  Moreover 
thefe  two  words,  grace  and  peace,  do  contain  in  them  the  whole 
fum  of  chrifi^ianity.  Grace  containeth  the  reniilTion  ol  fins;  peace 
a  quiet  and  joyful  conicience.  But  peace  of  confcience  can  never 
be  had,  unlefz  fin  be  firlt  forgiven.  But  fin  is  not  forgiven  for  the 
fulfilling  of  the  law;  for  no  man  is  able  to  fatisfy  the  law;  but  the 
law  doth  rather  flicw  fin,  accufe  and  terrify  the  confcience,  declare 
the  wrath  of  God,  and  drive  to  defperation.  Much  lefs  is  fin  ta- 
ken away  by  the  works  and  inventions  of  men,  as  wicked  worfitiip- 


GALATIANS.  41V 

ping,  ftrange  religions,  vows  and  pilgrimages.  Finally,  there  is 
no  work  that  can  take  away  (in,  but  fin  is  rather  increafed  by  works. 
For  the  judiciaries  and  merit  mongers,  the  more  they  labor  and 
fweat  to  bring  themfelves  out  of  fm,  the  deeper  they  are  plunged 
thereia.  For  there  are  no  means  to  take  away  fin  but  grace  alone. 
Therefore  Paul,  in  all  the  greetings  of  his  epilHes,  fetteth  grace 
and  peace  againft  fin  and  an  evil  confcience.  This  thing  muff  be 
diligently  marked.  The  words  are  eafy;  but  in  temptation  it  is 
the  hardeft  thing  that  can  be,  to  be  certainly  purfuaded  in  our 
hearts  that  by  grace  alone  all  other  means  either  in  heaven  or  ia 
earth  fet  apart,  we  have  remiiTion  of  fins  and  peace  with  God. 

The  world  underflandeth  not  this  dodrine  and  therefore  it 
neither  will  nor  can  abide  it,  but  condemneth  it  as  heretical  and 
wicked.  It  boafteth  of  free  will  of  the  light  of  reafon  of  the 
foundnefs  of  the  powers  and  qualities  of  nature,  and  of  good  works, 
as  means  whereby  it  could  deferve  and  attain  grace  and  peace,  for- 
givenefs  of  fins,  and  a  quiet  confcience.  But  it  is  impolTible  that 
the  confcience  fhould  be  quiet  and  joyful,  unlefs  it  have  peace 
through  grace,  through  the  forgivenefs  of  fins  promifed  in  Chrifl:. 
Many  have  carefully  labored,  by  finding  out  divers  and  fundry 
religious  orders  and  exercifes  for  this  purpofe,  to  attain  peace  and 
quietnefs  of  conference;  but  by  fo  doing  they  have  plunged  them- 
felves  in  more  and  greater  miferies;  for  all  fiich  devices  are  but 
means  to  incrcafe  doubtfulnefs  and  defpair.  Therefore  there  fhall 
be  no  refl  to  my  bones  or  thine,  unlefs  we  hear  the  word  of  grace*, 
and  cleave  iroJo  it  fledfaflly  and  faithfully;  then  fhall  our  confcience 
undoubtedly  find  grace  and  peace. 

The  apoftle  doth  fitly  diftinguifh  this  grace  and  peace  from  all 
other  kinds  of  grace  and  peace  whatfoever.  He  wifheth  to  the; 
Galatians  grace  and  peace,  not  from  the  emperor,  or  kings  and 
princes;  for  thefe  do  commonly  periecute  the  godly,  and  rife  up 
againfl:  the  Lord  and  Chrift  his  anointed,  Pfal.  ii.  2.  nor  from  the 
world,  (for  in  the  world,  faith  Clirifi:,  ye  fhall  have  trouble)  but 
from  God  our  father,  &c.  which  is  as  much  as  to  fay,  he  wiflieth 
unto  them  a  heavenly  peace.  So  Chrift  faith,  my  peace  I  leaiu 
nv'ith  yoxiy  my  peace  I  give  unto  you;  not  as  the  ivorhi  giveth  give  1 
unto  you,  John  xiv.  ^7.  The  peace  of  the  world  granteth  noiiung 
but  the  peace  of  our  goods  and  bodies.  So  the  grace  or  favor  ot 
the  world  giveth  us  leave  to  enjoy  our  goods,  and  cafleth  us  not 
out  of  our  polTefiions.  But  in  afflidion  and  in  the  hour  of  death , 
the  grace  and  favor  of  the  world  cannot  help  us,  they  cannot  deli- 
ver us  from  affliction,  defpair  and  death.  But  when  the  grace 
and  peace  of  God  ate  in  the  heart,  then  is  man  flrong,  fo  that  he 
can  neither  be  caft  down  with  adverfity,  nor  puffed  up  with  prof- 
perity,  but  walketh  on  plainly  and  keepeth  the  highway.  For  he 
taketh  heart  and  courage  in  the  victory  of  Chrifl's  death,  and  the 
confidence  thereof  beginneth  to  reign  in  his  confcience  over  fin  and 

G 


43  G  A  L  A  T I A  N  S. 

death,  bccaufc  through  him  he  hath  iiflured  forgivenefs  of  his  fins; 
which  aktr  lie  huth  once  obtained,  his  confcience  is  at  relt,  and 
bv  the  word  of  grace  is  comforted.  So  then  a  man  being  comforted 
and  heartened  by  the  grace  of  God,  by  forgivenefs  offing,  and  by 
this  peace  of  confcience,  is  able  vahantly  to  bear  and  overcome  all 
troubles,  yea,  even  death  itielf.  This  peace  of  God  is  not  given 
to  the  world,  b.caufe  the  world  never  longeth  after  it,  nor  under- 
ilandcth  it,  but  to  theni  that  believe;  and  this  cometh  to  pafs  by 
no  other  means  tlian  only  by  the  grace  of  God. 

A  rule  to  he  ohjcvoecf^  that  men  ought   to  ahjln'in  from   the   curious 
fcarchmg  of  GOD's  Majefiy. 

UT  why  doth  the  apoftle  add  moreover  in  this  falutation, 
and  from  our  Lord  Jfus  Chr'ijl?  Was  it  not  enough  to  lay, 
andfiom  God  our  Father?  Why  then  doth  he  couple  jfejus  Chr'ijl 
luith  the  Father?  Ye  have  oftentimes  heard  of  us,  how  it  is  a  rule 
and  principle  in  the  fcriptures  diligently  to  be  marked,  that  we  muft 
abfhiin  from  the  curious  fearching  of  God's  nuijcfty,  which  is  intole- 
rable to  man's  body,  and  much  more  to  his  mind.  No  man  (faith 
the  l^oxA)  JJoall  fee  me  and  li'vcy  Exod  xxxiii.  20.  The  Pope, 
the  Turks,  die  Jews,  and  all  fuch  as  truft  in  their  own  merits,  re- 
gard not  this  rule,  and  therefore  removing  the  mediator  Chrifl:  out 
of  their  fight,  they  fpeak  only  of  God,  and  before  him  only  they 
pray,  and  do  all  that  ^hey  do. 

As  for  example,  the  monk  imagineth  thus,  thefe  works  which 
I  do  pleafe  God;  God  will  regard  thefe  my  vows,  and  for  them 
will  fave  me.  The  Turk  faith,  il'I  keep  the  things  that  are  com- 
manded in  the  Alcoran,  God  will  accept  me,  and  give  me  ever- 
Jading  life.  The  Jew  thinkeiJi  thus,  if  I  keep  thole  things  which 
the  law  commandeth,  I  fliall  find  God  merciful  unto  me,  and  fo 
Ihall  I  be  favcd.  1:  o  alfo  a  fort  of  fond  heads  at  this  day,  boafting 
of  the  fpirit  of  revelations,  of  vifions,  and  fuch  other  monilrous, 
matters,  I  know  not  what,  do  walk  in  wonders  above  their  reaches. 
Thefe  new  monks  have  invented  a  new  crofs  and  new  works,  and 
they  dream  that  by  doing  them  they  pieafe  God.  To  be  brief,  as 
many  as  know  not  the  article  of  julHfication,  take  away  Chrilt  tlie 
mercy  feat,  and  will  needs  comprehend  God  m  his  majeity  by  the 
judgment  of  reafon,  and  pacify  him  with  their  own    works. 

But  true  chriiiian  divinity  (as  I  give  you  often  warning)  fettcth 
not  God  forth  unto  us  in  his  majefty,  as  Mofes  and  other  dodrines 
do;  it  commandeth  us  not  to  fearch  out  the  nature  of  God,  but  to 
know  his  will  fet  out  to  us  in  Chrifi:  v/hom  he  would  have  to  take 
our  ilclii  upon  him,  to  be  born  and  to  die  for  our  fins  and  that 
this  (hould  be  preached  among  all  nations.  For  after  that,  in  the 
ivfdom  of  God,  the  ivorld  by  ivlfdom  Lnenv  not  God^  It  pleafed  God 
by  the  fool'fJmefs  of  preaching,  to  fave  them  that  believe,  i  Cor-  i .  2  o. 
Wherefore,  when  thy  confcience  ftandeth  in  the  confiift,  wreft- 
ling  againft  the  law,  lin  and  death  in  the  prefence  of  God,  there  is 


GALATIANS.  43 

nothing  more  dangerous  than  to  wander  with  curious  fpeculations  in 
heaven,  and  there  to  fearch  out  God  in  his  incomprehenfible  pov/- 
er,  wifdom  and  majeity,  hov/  he  created  the  worid,  and  how  he 
governeth  it.  If  thou  feek  thus  to  comprehend  God,  and  wouldu: 
pacify  him  without  Chrifl:  the  mediator,  making  thy  works  the 
means  between  him  and  thyfelf,  it  cannot  be  but  that  thou  mufi 
fall  as  Lucifer  did,  and  in  horrible  defpair  lofe  God  and  ail  toge- 
ther. For  as  God  is  in  his  own  nature  unmeafurable,  incompre- 
henfible and  infinite,  fo  is  he  to  man  s  nature  intolerable. 

Wherefore  if  thou  wouldfl:  be  in  fafety  and  out  of  peril  of  con- 
fcience  and  falvation,  bridle  this  climbing  and  prcfumptuous  fpirit, 
and  fo  feek  God  as  Paul  teacheth  thee,  i  Cor.  i.  '^3.  24.  IVe 
(faith  he)  preach  Chrifl  crucified,  unto  the  Jeios  a  JiamUtng'block, 
and  unto  the  Gr.'ehs,  fooVijhnefs.  But  unto  them  which  are  called^ 
both  yews  and  Greeks,  Chrjjt,  the  power  of  God,  and  the  wifdom 
of  God.  Therefore  begin  thou  there  where  Chrhf  began,  namely, 
in  the  womb  of  the  virgin,  in  the  manger,  and  at  his  mother^s 
breafts,  &c.  For  to  this  end  he  came  down,  was  born,  was  con- 
verfant  among  men,  fufFered,  was  crucified  and  died,  that  by  all 
means  he  might  fet  forth  himfelf  plainly  before  our  eyes,  and  foften 
the  eyes  of  our  hearts  upon  himfelf,  that  he  thereby  might  keep  us 
from  climbing  up  into  heaven,  and  from  the  curious  fearching  of 
the  divine  majeily. 

Whenfoever  thou  had:  to  do  therefore  in  the  matter  of  jullification 
and  difputeft  with  thyfelf  how  God  is  to  be  found  that  juftificth 
and  accepteth  finners.  where  and  in  what  fort  he  is  to  be  fought; 
then  know  thou  that  there  is  no  other  God  befides  thi's  man  Chrifl 
Jefus.  Embrace  him  and  cleave  to  him  with  thy  whole  heart, 
fetting  afide  all  curious  fpeculations  of  the  divine  m.ajefty :  For  he 
that  is  a  fearcher  of  God's  majefty  fhall  be  overwhelmed  of  his  glory, 
Prov.  XXV.  27.  I  know  by  experience  what  I  fay.  But  thefe 
vain  fpirlts  which  fo  deal  with  God  that  they  exclude  the  Medi- 
ator, do  not  believe  me.  Chrift/ himfelf  faith,  /  am  the  way, 
ike  truth,  and  the  life  :  No  man  comet h  unto  the  Father  but  by  me, 
John  xiv.  6.  Therefore  befides  this  way  Chrifl,  thou  flialt  find 
no  way  to  the  Father,  but  wandering;  no  verity,  but  hypocrify 
and  lying;  no  Hfe,  but  eternal  death.  Wherefore  mark  this  well 
in  the  matter  of  juflification,  that  when  any  of  us  all  fliall  have  to 
wrefHe  with  the  law,  fin,  death  and  all  other  evils,  we  mufi:  look 
upon  no  other  God,  but  only  this  God  incarnate  and  clothed  with 
man's  nature. 

But  out  of  the  matter  of  juflification,  when  thou  mufl  difpute 
with  Jews,  Tiftrks,  Papifh  Heretics,  &c.  concerning  the  pow- 
er, wifdom  and  majefty  of  God,  then  employ  all  thy  wit  and 
induilry  to  that  end,  and  be  as  profound  and  as  fubtile  a  difputer 
as  tliou  canfl;  for  then  thou  art  in  another  vein.  But  in  the  cafe 
of  confcience,  of  righteoufnefs  and  life  (which  I  wifh  here  diligently 
to  be  marked)  againfl  the  law,  fm,  death  and  tlie  devil,  or  in  the 


44  GALATIANS. 

matter  of  fatlsfav5llon,  of  remiflion  of  fins,  of  reconciliation  and  of 
evcrlafting  life,  thou  nnift  withdraw  thy  mind  wholly  from  all  cogi- 
tations aud-fcarching  of  the  majcliy  of  God,  and  look  only  upon 
this  man  Jefus  Chrilt,  who  fetteth  himfelf  forth  unto  us  to  be  a 
Mediator,  and  faith,  come  unto  me  all  yc  thai  labor  and  are  heavy  laden^ 
ami  I  lull  I  give  you  rejl^  Matth.  xi.  28.  Thus  doing  thou  fhalt 
perceive  the  love,  goodnefs  and  fweetnefs  of  God ;  thou  fhalt  fee 
Iiii,  wifdom  polit^er  and  majefty  fwectened  and  tempered  to  thy 
capacity;  yea,  and  thou  flialt  find  in  this  mirrour  and  pleafant 
contemplation,  all  things  according  to  that  laying  of  Paul  to  the 
Colloflians,   In  Chr'ijl  are  hid  all  the  Ireafures  ofnvlfdom  and  kno'w- 

icdge. For  in  him  dnvelleth  all  the  f  nine Js  of  the  Godhead  hodily^ 

Col.  ii.  3. 9.     The  world  is  ignorant  of  this,  and  therefore 

it  fearcheth  out  the  will  of  God,  fetting  afide  the  promife  in  ChriH, 
to  its  great  deftrudion.  For  no  man  hnoiveih  the  Father^  fave  the 
Sony  and hs  to  ivhomfoever  the  Son  ivill  reveal  him y  Matth  xi.  27. 
And  this  is  the  caufe  why  Paul  is  wont  fo  often  to  couple  Jefus 
Chrift  with  God  the  Father,  even  to  teach  us  what  true  chriftian 
religion  is,  which  beginneth  not  at  the  higheft  as  ether  religions 
do,  but  at  the  lowefh  It  will  have  us  to  climb  up  by  Jacob's  lad- 
der. Gen.  xxviii.  12.  whereupon  God  himfelf  leaneth,  whofe 
feet  touch  the  very  earth,  hard  by  the  head  of  Jacob.  Wherefore, 
whenfocver  thou  art  occupied  in  the  matter  of  thy  falvation,  fet- 
ting afide  all  curious  fpeculations  of  God's  unfearchable  majefty, 
all  cogitations  of  works,  of  traditions,  of  philofophy,  yea,  and  of 
God's  law  too,  run  draight  to  the  manger  and  embrace  this  infant, 
and  the  virgins  little  babe  in  thine  arms,  and  behold  him  as  he  was 
born,  fucking,  growing  up  converfant  among  men,  teaching,  dy- 
ing, rifing  again  afcending  up  above  all  the  heavens,  and  having 
pov\''ev  above  all  things.  By  this  means  flialt  thou  be  able  to  fliake 
ofFi4il  terrors  and  errors,  like  as  the  fun  driveth  away  the  clouds. 
And  this  fjght  and  contemplation  will  keep  thee  in  the  right  way, 
that  thou  mayeft  follov/  whither  Chrift  is  gone.  Therefore  Paul 
in  wifliing  grace  and  peace,  not  only  from  God  the  Father,  but 
alfo  from  Jefus  Chrift,  teacheth,  firfl:  that  we  fhould  abflain  from 
the  curious  fearching  of  the  divine  majefty  (for  no  man  knoweth 
God,  John  viii.  19.)  and  to  hear  Chrifl,  who  is  in  the  bofom  of 
the  Father,  and  uttereth  to  us  his  will,  who  alfo  is  appointed  of  the 
Father  to  be  our  teacher,  to  the  end  that  v/e  fhould  all  hear  him. 

Chrijl  is  God  by  Name, 

THE  other  thing  that  Paul  teacheth  here,  is  a  confirmation 
of  our  faith,  that  Chrifl  is  very  God.  And  fuch  like  fen- 
tences  as  this  is  concerning  the  Godhead  of  Chrifl,  are  to  be 
gathered  together  and  maiked  diligently,  not  only  againfl  the 
Arian^  and  other  heretics  who  either  have  been  or  fhall  be  hereaf- 
ter, but  alfo  for  the  confirmation  of  our  faith.  For  fatan  will  not 
fail  to  impugn  in  us  ail  the  articles  of  our  faith,  ere  v/e  die.     He  is 


G  A  L  A  T  I A  N  S.  45 

a  mon:  deadly  enemy  to  faith,  becaufe  he  knoweth  that/^/j /j-/^^ 
'vidtory  that  overcometh  the  ivorld,  1  John  v.  4.  Wherefore  it 
ftandeth  us  in  hand  to  labor  that  our  faith  may  be  certain,  and  may 
increafe  and  be  ftrengthened  by  diligent  and  continual  exercife  of 
the  word  and  fervent  prayer,  that  we  may  be  able  to  withftand 
fatan. 

Now  that  Chriil  is  very  God,  it  is  manifeflly  declared  in  that 
Paul  attributeth  the  fame  things  equally  unto  him,  which  he  doth 
unto  the  Father,  namely,  divine  power,  as  the  giving  of  grace, 
the  forgivenefs  of  fins,  peace  of  oonfcience,  life,  vidtory  over  fin, 
death,  the  devil  and  hell.  This  were  by  no  means  lawful  for  him 
to  do,  nay,  it  were  facrilege  this  to  do,  except  he  were  very  God, 
according  to  that  faying.  And  my  glory  will  I  not  give  to  another ^ 
ifa.  xlii.  8.  Again  no  man  giveth  that  to  others,  which  he 
himfelf  hath  not  But  feeing  Chrifl  giveth  grace,  peace,  and  the 
Holy  Ghofl;  delivereth  from  the  power  of  the  devil,  from  fin, 
and  death,  it  is  certain  that  he  hath  an  infinite  and  divine  power, 
equal  in  all  points  to  the  power  of  the  Father.  . 

Neither  doth  Chrift  give  grace  and  peace,  as  the  apofHes  gave 
and  brought  the  fame  unto  men  by  preaching  of  the  gofpel;  but  he 
giveth  it  as  the  author  and  Creator.  The  Father  createth  and 
giveth  life,  grace,  peace,  and  all  other  good  things.  The  it\i- 
fame  things,  alfo  the  Son  createth  and  giveth.  Now,  to  give 
grace;  peace,  everlafting  life,  to  forgive  fms,  to  make  righteous, 
to  quicken,  to  deliver  from  death  and  the  devil,  are  not  the  works 
of  any  creature,  but  of  the  divine  majefly  alone;  the  angels  can 
neither  create  nor  give  thefe  things.  Therefore  thefe  works  per- 
tain only  to  the  glory  of  the  fovereign  majefty,  the  maker  of  all 
things.  And  feeing  Paul  doth  attribute  the  felf  fame  power  of 
creating,  and  giving  all  thefe  things  unto  Chrift  equally  v/ith  the 
Father,  it  mud  needs  follow  that  Chrifl  is  verily  and  naturally 
God. 

Many  fuch  arguments  are  in  John,  where  it  is  proved  and  con- 
cluded by  the  works  which  are  to  be  attributed  to  the  Son,  as 
well  as  to  the  Father,  that  the  divinity  of  the  Father,  and  of  the 
Son,  is  all  one.  Therefore  the  gifts  which  we  receive  of  the  Fa- 
ther, and  v/hich  v/e  receive  of  the  Son  are  all  one.  For  elfe  Paul 
would  have  fpoken  otherwife,  after  this  manner :  Grace  from 
God  the  Father,  and  peace  from  our  Lord  Jefus  Chrifl:.  But  in 
knitting  them  both  together,  he  attributeth  them  equally,  as  v/ell 
to  the  Son  as  to  the  Father.  I  do  therefore  fo  diligently  adrao*. 
nifh  you  of  this  thing,  becaufe  it  is  dangerous,  lead  among  fo  many 
errors,  and  in  fo  great  variety  and  confufion  of  fe<51:s,  there  might 
ftep  up  fome  Arians,  Eunomians,  Macedonians,  and  fuch  other 
heretics,  that  might  do  harm  to  the  churches  with  their  fubtility. 

Indeed  the  Arians  were  fliarp  and  fubtile  fellows.  They 
granted  that  Chrifl  hath  two  natures,  and  that  he  is  called  very 
God  of  very  God,  howbeit  in  name  only ;  Chrifl  (faid  they)  is  a 


46  GALATIANS. 

mofl:  nohle  and  peTfe<fl  creature  above  the  angels,  whereby  God 
afterward  created  heaven  and  earth,  and  all  other  thinos.  So  alfo 
Mahomet  fpeaketh  honorably  of  ChrKl:.  But  all  this  is  nothing 
clfe  but  goodly  imaginations  and  words  pleafmt  and  plaufible  to 
man's  reafon,  whereby  the  fantaftical  fpirits  do  deceive  men,  ex- 
cept they  gike  good  heed.  But  Paul  fj^eaketh  other  wife  ofChrifl:. 
Ye  (faith  he)  are  rooted  and  eftabliflied  in  this  belief,  namely, 
that  Chrift:  is  not  only  a  perfeft  creature,  but  very  God,  who  doth 
the  fclf  fame  things  that  God  the  Father  doth.  He  hath  the  divine 
works,  not  of  a  creature,  but  of  the  Creator,  becaufe  he  giveth 
grace  and  peace  ;  and  to  give  them,  is  to  condemn  fin,  to  vanquifh 
death,  and  to  tread  the  devil  under  foot.  Thefe  things  no  angel 
can  give;  but  feeing  they  are  attributed  unto  Chrift,  it  mult  needs 
follow  that  he  is  very  God  by  nature. 

Verfe  4.      V/ho  gave  h'lmfclj for  ourjtns. 

Paul  in  a  manner  in  every  word  handleth  the  argument  of  this 
Epldle.  Ke  hath  nothmg  in  his  mouth  but  Chrifl:,  and  therefore 
in  every  word  there  is  a  fervency  of  fpirit  and  life.  And  mark 
how  well  and  to  the  purpofe  he  Ipeaketh.  He  faith  not,  who  hath 
received  our  works  at  our  hands,  nor,  who  hath  received  the 
facrifices  of  Mofes'  law,  worlhippings,  religions,  maffes,  vows, 
and  pilgrimages;  but  hath  given — What?  not  gold  nor  filver,  nor 
beaHiS,  nor  pafchal  lambs,  nor  an  angel,  bat  himfelf.  For  what  ? 
not  for  a  crown,  not  for  a  kingdom,  not  for  our  holinefs,  or  righ- 
teoufnefs  but  for  our  fins.  Thefe  words  are  very  thunder  claps 
from  heaven  againft  all  kinds  of  righteoufnefs  :  Like  as  is  alfo  this 
fentence  ot  John,  Behold  the  Lamb  of  God ^  nvh'ich  takelh  aivay  the 
Jin  of  the  'UDorldy  John  i.  29.  Therefore  we  mufl:  with  diligent 
attention  mark  every  word  of  Paul,  and  not  ilenderly  confider 
them,  or  lightly  pafs  thera  over,  for  they  are  full  of  confolation, 
and  confirm  fearful  confciences  exceedingly. 

But  how  may  we  obtain  remiflion  of  our  fins?  Paul  anfwereth, 
that  the  man  wlio  is  called  Jefus  Chrift  the  Son  of  God  hath  given 
himfelf  for  them.  Thefe  are  excellent  and  mort  comfortable 
words,  and  are  promiies  of  the  old  law,  that  our  fins  are  taken 
away  by  no  other  means,  than  by  the  Son  of  God  delivered  unto 
death.  With  fuch  gun-fliot  and  fuch  artillery  muii:  the  papacy  be 
dertroycd,  and  all  the  religions  of  the  heathen,  all  woiks,  all  me- 
rits, and  fuperllitious  ceremonies.  For  if  our  fins  may  be  taken 
away  by  our  own  works,  merits  and  fatisfadions,  what  needed  the 
Son  of  God  to  be  given  for  them  ?  But  feeing  he  was  given  for 
tliem,  it  followeth,  that  we  cannot  put  them  away  by  our  own 
works. 

Again,  by  this  fentence  it  is  declared,  that  our  fins  are  fo  great 
{(^  infinite  and  invincible,  that  it  is  impoiTible  for  the  whole  world 
to  fatisfy  for  one  of  d\em  :  And  furely  the  grcatnefs  of  the  ranfom 
(namely,  Ciirift  the  Son  of  God,  who  gave  himfelf  for  our  fins) 


GALATIANS.  47 

declareth  fufHcIently,  that  we  can  neither  fatisfy  for  fin,  nor  have 
dominion  over  it.  The  force  and  power  of  fin  Is  fet  forth  and 
amplified  exceedingly  by  thefe  words,  Who  gave  hhnfelf for  our 
fins.  Therefore  here  is  to  be  marked  the  infinite  greatnefs  of  the 
price  beftowed  for  it,  and  then  will  it  appear  evidently,  that  the 
power  of  it  is  fo  great,  that  by  no  means  it  could  be  put  awav, 
but  that  the  Son  of  God  muft  needs  be  given  for  it.  He  that  con- 
fidereth  thefe  things  v/ell,  underflandeth  that  this  one  word  fin, 
comprehendeth  God's  everlafHng  wrath,  and  the  whole  kingdom 
of  fatan,  and  that  it  is  a  thing  more  horrible  than  can  be  expreiled; 
which  ought  to  move  us  and  make  us  afraid  indeed.  But  we  are 
carelefs,  yea  we  make  light  of  fin,  and  a  matter  of  nothing;  which 
although  it  bring  with  it  the  fting  and  remorfe  of  confcience,  yet 
notwithltanding  we  think  it  not  to  be  of  fuch  weight  and  force, 
but  that  by  fome  little  work  or  merit  we  may  put  it  away. 

This  fentence  therefore  wltnelTeth,  that  all  men  are  fervants 
and  bond  flaves  to  fin,  and  (as  Paul  faith  In  another  place)  are 
fold  under  fin,  Rom.  vii.  14.  And  again,  that  fin  is  a  moil  cruel 
and  mighty  tyrant  over  all  men ;  which  cannot  be  vanquit'hed  by 
the  power  of  any  creatures,  whether  they  be  angels  or  men,  but 
by  the  fovereign  and  infinite  power  of  Jefus  Chrlfi:,  who  hath 
given  himfelf  for  the  fame. 

Furthermore,  this  fentence  fetteth  out  to  the  confciences  of  all 
men  who  are  terrified  with  the  greatnefs  of  their  fins,  a  fingular 
comfort.  For  although  fin  be  never  fo  invincible  a  tyrant;  yet 
notwIthftandlncT,  forafmuch  as  Chrift  hath  overcome  it  through 
his  death,  it  cannot  hurt  them  that  believe  in  him.  Moreover,  if 
we  arm  ourfelves  with  this  belief,  and  cleave  v/Ith  ail  our  hearts 
unto  this  man  Jefus  Chrlfl:,  then  is  there  a  light  opened  and  a  found 
judgment  given  unto  us,  fo  as  we  may  mod:  certainly  and  freely 
judge  of  all  kinds  of  life.  For  when  we  hear  that  fin  is  fuch  an 
invincible  tyrant  thus  by  a  necefiary  confequence  we  infer  :  Then 
what  do  the  Papifts,  Monks,  Nuns,  Priefts,  Mahometans,  Ana- 
baptifts,  and  all  fuch  as  truO:  In  their  works,  who  will  abolifli  and 
overcome  fin  by  their  own  traditions,  works  preparative,  fatisfac- 
tions,  &c.  Here  forthv/ith  we  judge  all  thofe  feds  to  be  wicked 
and  pernicious;  whereby  the  glory  of  God  and  of  Chrifi:  is  not 
only  defaced,  but  alfo  utterly  taken  away,  and  our  own  advanced 
and  eftablifiied. 

F)Ut  weigh  diligently  every  word  of  Paul,  and  fpecially  mark 
well  this  pronoun.  Our.  For  the  effeit  altogether  confilteth  in 
the  well  applying  of  the  pronouns,  which  we  find  very  often  in 
the  fcriptures,  wherein  alfo  there  is  ever  fome  vehemency  a.nd 
power.  Thou  wilt  eafily  fay  and  believe  that  Chrift  the  Son  of 
God  was  given  for  the  fins  of  Peter,  of  Paul,  and  of  other  faints, 
whom  we  account  to  have  been  worthy  of  this  grace.  But  it  is 
a  very  hard  thing  that  thou  who  judged  thyfelf  unworthy  of  this 
grace,  fliouldit  from  thy  heart  fay  and  believe,  that  Ghrift  was 


4^  GALATIANS. 

^ven  for  thine  invincible,  infinite  and  horrible  fins.  TherefiQrc 
generally  and  without  the  pronoun.  It  an  eafy  matter  to  magnify 
and  amplify  the  benefit  of  Chrifl;,  namely,  That  Chrlfl-  was  given 
for  fins,  but  for  other  men's  fins  who  are  worthy.  But  when  it 
cometh  to  the  putting  to  of  this  pronoun  Our,  there  our  weak  na- 
ture and  reafon  (tarteth  back,  and  dare  not  come  near  unto  God, 
nor  promifc  to  herfclf  that  fo  great  a  treafure  fhould  be  truly  given 
unto  her,  and  therefore  flie  will  not  have  to  do  with  God,  ex- 
cept firft  fhe  be  pure  and  without  fin.  Wherefore  although  fhe 
read  or  hear  this  fentence.  Who  gave  himfelf  for  ourfinsy  or  fucli 
like,  yet  doth  fhe  not  apply  this  pronoun  (our  J  unto  herfelf,  but 
unto  others  who  are  worthy  and  holy,  and  as  for  herfelf,  flie  will 
tarry  till  (he  be  made  worthy  with  her  own  works. 

This  then  is  nothing  elfe,  but  that  man's  reafon  fain  would 
that  fin  were  of  no  greater  force  and  power,  than  flie  herfelf  dream- 
eth  it  to  be.  Hereof  it  cometh  that  the  hypocrites,  being  igno- 
rant of  Chrlfl,  although  they  feel  the  remorfe  of  fin,  do  think, 
notwithftanding,  that  they  Ihall  be  able  eafily  to  put  it  away  by 
their  good  works  and  merits,  and  fecretly  in  their  hearts  they  wifll 
that  thefe  words.  Who  gave  himfelf  for  our  fins  ^  were  but  as  words 
Ipoken  in  humility,  and  would  have  their  fins  not  to  be  true,  and 
very  fins  indeed,  but  light  and  fmall  matters.  To  be  fhort ;  man's 
reafon  would  fain  bring  and  prefent  unto  God  a  feigned  and  a 
counterfeit  finner,  who  is  nothing  afraid,  nor  hath  any  feeling  of 
fin.  It  would  bring  him  that  is  whole,  and  not  him  that  hath 
need  of  a  phyfician,  and  when  it  feeleth  no  fin,  then  would  it  be- 
lieve that  Chrift  was  given  for  our  fins. 

The  whole  world  is  thus  affe(51:ed,  and  efpecially  they  that 
would  be  counted  more  holy  and  religious  than  others,  as  Monks, 
and  all  Jufticiaries.  Thefe  confefs  with  their  mouth  that  they  are 
finners,  and  they  confefs  alfo  that  they  commit  fins  daily,  howbeit 
not  fo  great  and  many,  but  that  they  are  able  to  put  them  away  by 
their  own  works :  Yea,  and  befides  all  this,  they  will  bring  their 
righteoufnefs  and  deferts  to  Chrifl's  judgment  feat,  and  demand 
the  recompenfe  of  eternal  life  for  them  at  the  Judge's  hand.  In 
the  mean  while  notwithftanding  (as  they  pretended  great  humility) 
becaufe  they  will  not  vaunt  themfelves  to  be  utterly  void  of  fin, 
they  feign  certain  fins,  that  for  the  forgivenefs  thereof,  they  may 
with  great  devotion  pray  with  the  Publican,  God  he  merciful  to  me 
afjintTf  Luke  xviii.  13.  Unto  them  thefe  v/ords  of  St.  Paul, 
for  ourJiTiSy  feem  to  be  but  light  and  trifling.  Therefore  they 
neither  underftand  them,  nor  in  temptation,  when  they  feel  fin 
indeed,  can  they  take  any  comfort  of  them,  but  are  compelled 
flatly  to  defpair. 

This  is  then  the  chief  knowledge  and  true  wifdom  of  chriflians, 
to  count  thefe  words  of  Paul,  that  Chrifl  was  delivered  to  death, 
not  for  our  righteoufnefs  or  hollnefs,  but  for  our  fins  (which  are 
very  fins  indeed,  great,  many,  yea,  infinite  and  invincible)  to  be 


GALATIANS.  49 

mod  true,  efrbclv-al  and  of  great  importance.  Therefore  think 
them  not  to  be  fmall,  and  fuch  as  may  be  done  away  by  thine 
own  works:  Neither  yet  deipair  thou  for  the  greatneis  of  them, 
if  thou  feel  thyfelf  oppreiTed  therewith,  either  in  life  or  death  : 
But  learn  here  of  Paul  to  beheve  that  Chriit  was  given,  not  for 
feigned  or  counterfeit  lins,  nor  yet  for  fmall  fins,  but  for  great 
and  huge  fins;  not  for  one  or  two,  but  for  all,  not  for  vanquilhed 
fins  (for  no  man,  no  nor  angel,  is  able  to  overcome  the  ie-^d  (ia 
that  is)  but  for  invincible  lins.  And  except  thou  be  found  in  the 
number  of  thofe  that  fay,  ourfmsy  who  have  this  doiflrine  of  faith, 
and  teach,  hear,  learn,  love  and  believe  the  fame,  there  is  no 
falvation  for  tr.ee. 

Labor  tiicicfore  diligently,  that  not  only  out  ofthetlmeof 
temptation,  but  alfo  in  the  danger  and  confli<5t  of  death,  when 
thy  confcienee  is  thoroughly  afraid,  with  the  remembrance  of  thy 
fms  paft,  and  the  devil  affaulteth  thee  with  great  violence,  going 
about  to  overwhelm  thee  with  heaps,  floods,  and  whole  feas  of 
fifio,  to  terrify  thee,  to  draw  thee  from  Chrift,  and  to  drive  thee 
to  defpair :  That  then,  I  fay,  thou  mayeft  be  able  to  fay  with 
fure  confidence,  Chriit  the  Son  of  God  was  given,  not  for  the 
righteous  and  holy,  but  for  the  unrighteous  and  finners-  If  I 
were  righteous  and  had  no  (in,  I  fhould  have  no  need  of  Chrift:  to 
be  my  reconciler.  Why  then,  O  thou  peevifh  holy  fatan,  wilt 
thou  make  me  to  be  holy,  and  to  feek  righteoufnefs  in  myfelf, 
when  in  very  deed  I  have  nothing  in  me  but  (ins,  and  moft  griev- 
ous fins  ?  Not  feigned  or  trifling  fins,  but  fach  as  are  againft  the 
firft  table;  viz.  great  infidelity,  doubting,  defpair;  contempt  of 
God;  hatred,  ignorance,  and  blafpheming  of  God ;  unthankful- 
nefs,  abufing  of  God's  name,  negledling,  loathing,  and  defpifm^^ 
the  word  of  God,  and  fuch  like;  And  moreover,  thefe  carnai 
fms  againfl  the  fecond  table;  as  not  to  yield  honor  to  my  parents, 
not  to  obey  the  magifrrates,  to  covet  another  man's  goodf5,  his 
wife,  and  fuch  like  ;  although  that  thefe  are  light  faults  in  refped: 
of  diofe  former  uns;  and  admit  that  I  have  not  committed  mur- 
der, whoredom,  theft,  and  fuch  other  fins  againft  the  fecond  table, 
in  fa(51;  yet  I  have  committed  them  in  heart,  and  therefore  I  am 
a  tranlgreiTor  of  all  God's  commandments,  and  the  multitude  of 
my  fins  is  fo  great  that  they  cannot  be  numbered,  for  I  have  fin- 
ned above  the  number  cf  the  fands  of  the  fea. 

Befides  this,  fatan  is  fuch  a  cunning  juggler,  that  he  can  make 
of  my  righteoufnefs  and  good  works,  great  lins.  For  fo  much  then 
as  my  fins  are  fb  weighty,  fo  infinite,  fo  horrible  and  invincible, 
^iid  that  my  righteoufnefs  doth  nothing  further  me,  but  rather  hin- 
der me  before  God ;  therefore  Chrift  the  Son  of  God  was  given  to 
death  for  them,  to  put  them  away,  and  fo  fave  all  men  who  believe, 
lierein  therefore  confifteth  the  etfefl  of  eternal  falvation,  namely, 
io  taking  thefe  words  to  be  effedual,  true  and  of  great  importance, 

H 


50  GALATIANS. 

I  fay  not  this  for  nought,  for  1  have  oftentimes  proved  by  experi- 
ence, and  I  daily  find  what  a  hard  matter  it  is  to  believe  (efpeci- 
ally  in  the  conf]ii5l  of  confcience)  that  Chrifl:  was  given,  not  for 
the  holy,  ri;;hteous,  worthy,  and  fuch  as  were  his  friends,  but  for 
•wicked  finners,  for  the  unworthy,  and  for  his  enemies,  v/ho  hath 
deferved  God's  wrath  and  everlafting  death. 

Let  us  therefore  arm  ourfelves  with  thefe  and  fuch  like  fentcn- 
ces  of  the  holy  fcripture,  that  we  may  be  able  to  anfwer  the  devil 
(accufing  us  and  faying.  Thou  art  a  finner,  and  therefore  thou  art 
damned )  in  this  fort,  becaufe  thou  fayeft  I  am  a  finner,  therefore 
will  I  be  righteous  and  faved.  Nay  (faith  the  devil)  thou  (halt  be 
damned.  No  (fay  I)  for  I  fly  unto  Chrift,  nvbo  hath  given  him- 
Jdf for  my  fins.  'Therefore,  fatan,  thou  (halt  not  prevail  againll 
me  in  that  thou  goeft  about  to  terrify  me  in  fetting  forth  the  great- 
nefs  of  my  fins,  and  fo  to  bring  me  into  heavinefs,  diftrufi:,  defpair, 
hatred,  contempt  and  blafphemJng  of  God.  Yea,  rather,  in  that 
thou  fayeft,  I  am  a  finner,  thou  givefl:  me  armour  and  weapons 
againfl:  thyfelf,  that  v/ith  thine  own  fvvcrd  I  may  cut  thy  throat, 
and  tread  thee  under  my  feet;  for  Chrill:  died  for  finners.  More- 
over thou  thyfelf  preachefl:  unto  me  the  glory  of  God  :  For  thou 
putted  me  in  mind  of  God's  fatherly  love  towards  me  a  wretched 
and  damned  finner  ;  For  God  Jo  loved  the  ivorld^  that  he  gave  his 
only  begotten  Son;  that  luhofoever  helieveih  in  him^  fboidd  not perijhy 
hilt  have  everhjling  Itfe^  John  iii.  i6.  Alfo  as  often  as  thou  obje-ft- 
eft  that  I  am  a  finner,  fo  often  thou  calleft  me  to  remembrance  of 
the  benefit  of  Chrifl  my  Redeemer,  upon  whofe  fhoulders,  and  not 
upon  mine,  lie  all  my  fins  ;  for  the  Lord  hath  laid  on  him  the  ini- 
quity of  us  all For  the  tranfgrejficn  of  my  people  nvas  heftrichen, 

Ifa.  liii.  6, 8.     Wherefore,  when   thou  fayeft  I  am  a  finner, 

thou  doft  not  terrify  me,  but  com.fort  me  above  meafure. 

Whofo  knoweth  this  one  point  cunning  well,  fliall  eafily  avoid 
all  the  engines  and  fnares  of  the  devil,  who  by  putting  man  in 
mind  of  his  fins,  driveth  him  to  defpair,  and  deftroyeth  him,  un- 
lefs  he  withftand  him  with  his  cunning  and  with  his  heavenly 
wifdom,  whereby  only  fin,  death  and  the  devil  are  overcome. 
But  the  man  that  putteth  not  away  the  remembrance  of  his  fin, 
but  keepeth  it  ftill,  and  tormenting  himfelf  with  his  own  cogitations, 
thinking  either  to  help  himfelf  by  his  own  ftrength  and  policy,  or 
to  tarry  the  time  till  his  confcience  may  be  quieted,  falleth  into 
fatan's  fnares  and  miferably  affliiSteth  himfelf,  and  at  length  is 
overcome  with  the  continuance  of, the  temptation;  for  the  devil 
will  never  ccafe  to  accufe  his  confcience. 

Againft  this  temptation  we  muft  ufe  thcfe  words  of  Paul,  in  the 
which  he  giveth  a  veiy  good  and  a  true  definition  of  Chrift  in  this 
manner :  Chrift  is  the  Son  of  God  and  of  the  Virgin,  delivered 
and  put  to  death  for  our  fins.  Here  if  the  devil  alledge  any  other 
definition  of  Chrift,  fay  thou,  the  definition  and  the  thing  denned 
urc  falfe;  therefoie  I  will  not  receive  this  definition.     I  fpeak  not 


GALATIANS.  51 

this  without  caufe;  for  I  know  what  moveth  me  to  be  fo  earned 
that  we  fliould  learn  to  define  Chrift  out  of  the  words  of  PauL 
Fur  indeed  Chrift  is  no  cruel  exa<5tor,  but  a  forgiver  of  the  fins  of 
the  whole  world.  Wherefore  if  thou  be  a  finner  (as  indeed  we 
are  all)  fet  not  Chrift  down  upon  the  rain-bow  as  a  judge  (for  fo 
(halt  thou  be  terrified  and  defpair  of  his  mercy)  but  take  hold  of 
his  true  definition,  namely,  that  Chrift  the  Son  of  God,  and  of  the 
Virgin,  is  a  perfon,  not  that  terrifieth,  not  that  alili6teth,  not  that 
condemneth  us  of  fin,  not  that  demandeth  an  account  of  us  for 
our  lives  evilpafied;  but  hath  given  himfelffor  our  fins,  and  with, 
one  oblation  hath  put  away  the  fins  of  the  whole  world,  hath  faf- 
teaed  them  upon  the  crofs,  and  put  them  quite  out  by  himfelf. 
Col.  ii.  14. 

Learn  this  definition  diligently,  and  efpecially  fo  exerclfe  this 
pronoun  (our)  that  this  one  fyllable  being  believed,  may  fwallow 
up  all  thy  fins  ;  that  thou  mayeft  know  afluredly  that  Chrift  hath 
taken  away  the  fins,  not  of  certain  men  only,  but  alfo  of  thee, 
yea,  and  of  the  whole  world.  Then  let  not  thy  fins  be  fins  only 
but  even  thy  own  fins  indeed ;  believe  thou  that  Chrift  was  not 
only  given  for  other  men's  fins,  but  alfo  for  thine.  Hold  thisfaft 
and  fuffer  not  thyfelf  by  any  means  to  be  drawn  away  from  this 
moft  fweet  definition  of  Chrift,  which  rejoiceth  even  the  very 
angels  in  heaven;  that  Chrift  according  to  the  proper  and  true 
definition,  is  no  Mofes,  no  law-giver,  no  tyrant,  but  a  Mediator 
for  fins,  a  free  giver  of  grace,  righteoulnefs  and  life;  who  gave 
himfelf,  not  for  our  merits,  holinefs,  righteoufnefs  and  godly  life, 
but  for  our  fins.  Indeed  Chrift  doth  interpret  the  law,  but  that 
is  not  this  proper  and  principal  office. 

Thefe  things,  as  touching  the  words,  we  know  well  enough 
andean  talk  of  them;  but  in  pradice  and  in  the  conflicft,  when 
the  devil  goeth  about  to  deface  Chrift,  and  to  pluck  the  word  of 
grace  out  of  our  hearts,  we  find  that  we  do  not  yet  know  theni 
well,  and  as  we  fliouid  do.  He  that  at  that  time  could  define 
Chrift  truly,  and  could  magnify  him  and  behold  him  as  his  moft 
fweet  Saviour  and  High  Prieft,  and  not  as  a  ftrait  judge,  this  man 
had  overcome  all  evils,  and  were  already  in  the  kingdom  of  hea- 
ven. But  this  to  do  in  the  conflidt,  is  of  all  things  the  moft  hard. 
I  fpeak  this  by  experience ;  for  I  know  the  devil's  fubtilties,  who 
at  that  time  not  only  goeth  about  to  fear  us  with  the  terror  of  the 
law,  yea,  and  alfo  of  a  little  mote  maketh  many  beams,  of  that 
which  is  no  fin  he  maketh  a  very  hell  (for  he  is  marvellous  crafty 
both  in  aggravating  fin,  and  in  puffing  up  the  confcience  even  in 
good  works,)  but  alfo  is  wont  to  fear  us  with  the  very  perfon  of 
the  Mediator,  into  the  which  he  transformeth  himfelf,  and  laying 
before  us  fome  place  of  the  fcripture  or  fome  faying  of  Chrift,  fud- 
denly  he  ftriketh  our  hearts  and  fheweth  himfelf  to  us  in  fuch  fort, 
as  if  he  were  Chrift  indeed,  leaving  us  fticking  fo  faft  in  that  cogi- 
tation, that  our  confcience  would  fwear  it  were  the  fame  Chriil 


3^  GAL  ATI  AN  6. 

whofe  faying  he  Hllcdged.  Moreover,  fuch  is  the  fubtllty  of  t]jc 
enemy,  that  he  will  not  fct  before  us  Chrill  entirely  and  wholly, 
but  a  piece  of  Chriil  only,  namely,  that  he  Is  the  Son  of  God, 
and  man  born  of  the  Virgin  ;  and  by  and  by  patcheth  thereto  fome 
oiher  thing,  that  is,  fome  fiying  of  Chrifl  wherewith  he  terrifieth 
the  impenitent  fjnners,  fuch  as  that  in  I^uke  xiii.  5.  Except  ye  repent, 
ve  Jhnll  all  Ukeiv'tfe  pcryh ;  and  fo  corrupting  the  true  definition  ol:" 
"Chrill  with  bis  poifon,  he  bringeth  to  j^als,  that  although  we  believe 
him  to  be  Chrill  the  true  Mediator,  yet  in  very  deed  our  troubled 
confcience  feeleth  and  judgeth  him  to  be  a  tyrant  and  a  judge. 
Thus  we  being  deceived  by  fatan,  do  eafily  lofe  that  fweet  fight  of 
our  High  Priell  and.  Saviour  Chi  ift;  which  being  once  lofl:,  we 
fhun  him  no  lefs  than  the  devil  himfelf 

And  this  is  the  caufe  why  I  do  fo  earnefily  call  upon  you,  to 
learn  the  true  and  proper  definition  of  Chriit  out  of  thefe  words  of 
Paul,  Who  gave  h'lmjelf for  our  fins.  If  he  gav,e  himfelf  to  death 
for  our  fins,  then  undoubtedly  he  is  no  tyrant  or  judge  who  will 
condemn  us  for  our  lins,  he  is  no  cafler  down  of  the  alfiicbed,  but 
a  raifer  up  of  thofe  that  are  fallen,  a  merciful  reliever  and  comfort- 
er of  the  heavy  and  broken-hearted  ;  elfe  ftiould  Paul  lie  in  faying. 
Who  gave  himfelf  fur  ourftns.  If  1  define  Chrill  thus,  I  define 
him  rightly,  and  take  hold  of  the  true  Chrifl,  and  poiTefs  him 
indeed.  And  here  I  let  pafs  all  carious  fpeculations  touching  the 
divine  majef^y,  and  I  (lay  rayfelf  in  the  humanity  of  Chrill,  and 
fo  I  learn  truly  to  know  the  will  of  God.  Here  is  then  no  fear, 
but  altogether  fvveetnefs,  joy,  peace  of  confcience,  and  fuch  like. 
And  here  withal,  there  is  a  light  opened,  which  fiicweth  me  the 
true  knowledge  of  God,  of  myfelf,  of  all  creatures,  and  all  the 
iriiquity  of  the  devil's  kingdom.  We  teach  no  new  thing,  butwc 
repeat  and  e'lablifii  old  things,  which  the  apoftles  and  all  godly 
teachers  have  taught  before  us.  And  would  to  God  we  could  fo 
teach  and  edablifa  them,  that  we  might  not  only  have  them  in  our 
mouth,  but  alfo  v/ell  grounded  in  the  bottom  of  our  heart,  and 
efpecially  that  we  might  be  able  to  ufe  them  in  the  agony  and  con- 
liid  of  death. 

Vcrfe  4.      Ihat  he  vvght  del'mer  us  from  this  prefcnt  ei^il  world. 

In  thefe  words  alfo  Paul  handleth  yet  more  effectually  the  argu- 
ment of  this  Epiftle.  He  callelh  this  whole  world,  which  hath 
been,  is,  and  fhall  be,  the  prcfent  world,  to  put  a  difference  be- 
tween this  and  the  everlaflino  world  to  come.  Moreover  he  calleth 
It  evil,  becaufc  that  whatfoever  is  in  this  world,  is  fubje(5l  to  the 
malice  of  the  devil  rcionin;!  over  the  whole  woild.  For  this  caufe 
the  world  is  the  kingdom  of  the  devil.  For  there  is  in  it  nothing  yj 
but  ignorance,  contempt,  blafphemy,  hatred  of  God,  and  dilobe- 
dicnce  againit  all  the  words  and  works  of  God.  In  and  under 
tills  kingdom  of  the  woild  are  we. 


GALATIANS.  S3 

Here  again  you  fee  that  no  man  is  able  by  his  own  works,  or  his 
own  power  to  put  away  fm,  becaufe  this  prefent  world  is  evil,  and 
as  St.  John  faith  is  Jet  upon  mrjch'ief.  As  many,  therefore,  as  are 
in  the  world,  are  the  bond-flaves  of  the  devil,  conftrained  to  ferve 
him,  and  do  all  things  at  his  pleafure.  "What  availeth  it  then  to 
fet  up  fo  many  orders  of  religion  for  the  aboHfhing  of  fin  ?  To  devife 
fo  many  great  and  mod:  painful  works,  as  to  wear  fliirts  of  hair,  to 
beat  the  body  with  whips  till  the  blood  followed,  to  go  on  pilgrim- 
ages to  St.  fames  in  harnefs,  and  fuch  other  hke?  Be  it  fo  that 
thou  doft  ail  thefe  things,  yet  notwithftandmg  this  is  true,,  that 
thou  art  in  this  prefent  evil  world,  and  not  in  the  kingdom  of  ChrKt. 
And  if  thou  be  not  in  the  kingdom  of  Chrift,  it  is  certain  that  thou 
belongeft  to  the  kingdom  of  fatan,  which  is  this  evil  world.  There- 
fore all  the  gifts  either  of  the  body  or  of  the  mind  which  thou  en- 
joyeft,  as  wildom,  righteoufnefs,  holinefs,  eloquence,  power, 
beauty  and  riches,  are  but  the  (lavifli  inftruments  of  the  devil,  and 
with  all  thefe  thou  art  compelled  to  ferve  him  and  to  advance  his 
kingdom. 

F'lrjiy  With  thy  v/ifdom  thou  darkeneft  the  wifdom  and  know- 
ledge of  Chrift,  and  by  thy  wicked  doctrine  leaded:  men  out  of 
the  way,  that  thou  cannot  come  to  the  gr^ice  and  knowledge  of 
Chrift.  Thou  fetteft  out  and  praifell  thine  ov/n  righteoufnefs  and 
hohnefs;  but  the  righteoufnefs  of  Chriif,  by  which  only  we  are 
juflified  and  quickened,  thou  doit  hate  and  condemn  as  wicked 
and  devilidi.  To  be  brief,  by  thy  pov/er  thou  dedroyefc  the  king- 
dom ofChrid,  and  abufeft  the  fame  to  root  out  the  gofpel,  toper- 
fecute  and  kill  the  miniders  of  Chrid,  and  fo  many  as  hear  them. , 
Wherefore,  if  thou  be  without  Chriil:,  this  thy  v/ifdom  is  double 
foolifhnefs,  thy  righteoufnefs  double  fin  and  impiety,  becaufe  it 
knoweth  not  the  wifdom  and  righteoufnefs  of  Chrid  :  Moreover  it 
durkneth,  hindreth,  blafphemeth  and  perfecuteth  the  fame  :  There- 
fore Paul  doth  rightly  call  it  the  evil  or  wicked  world  :  For  when 
it  is  at  the  bed:,  then  is  it  worit.  In  the  religious,  wife  and  learned 
men,  the  world  is  at  the  bed,  and  yet  in  very  deed  in  them  it  is 
double  evil.  I  ovcrpafs  thofe  grofs  vices  which  are  againfc  the 
fecond  table,  as  difobedience  to  parents,  to  magilbatcs,  adulteries, 
whoredoms,  covetoufnefs,  thefts,  murders,  and  malicioufnefs, 
wherein  the  world  is  altogether  drowned;  which  notwithdanding 
are  light  faults  if  ye  compare  them  with  the  wifdom  and  righteouf- 
nefs of  the  wicked,  whereby  they  light  againit  the  firii:  table.  This 
white  devil  which  forceth  men  to  commit  fpiritual  fins,  that  tiiey 
may  fell  them  for  righteoufnefs,  is  far  more  dangerous  than  the 
black  devil,  which  only  enforceth  them  to  commit  flefiily  fins, 
which  the  world  acknowledgeth  to  be  fins. 

By  thefe  words  then,  That  he  might  ddlver  us y  l^c,  Paul  iliew- 
eth  what  is  the  argument  of  this  Epidle,  viz.  that  we  have  need 
of  grace  and  of  Chrift,  and  that  no  other  creature,  neither  mau 
nor  angel,  can  deliver  man   out  of  liiis  prefent  evil  world.      F  ■: 


54  GALATIANS. 

thefe  works  are  only  belonging  to  the  divine  majefty,  and  are  not 
in  the  power  of  any,  either  man  or  angel,  that  Chrilt  hath  put 
away  hn,  and  hath  delivered  us  from  the  tyranny  and  kingdom  of 
the  devil,  that  is,  from  this  v/icked  world,  who  is  an  obedient 
fervant  and  a  willing  follower  of  the  devil  his  God.  Whatfoever 
that  murderer  and  father  of  lies  either  doth  or  fpeaketh,  that  the 
world,  as  his  moft  loyal  aud  obedient  fon,  diligently  followeth 
and  performeth.  And  therefore  it  is  full  of  the  ignorance  of  God, 
of  hatred,  lying,  errors,  blafphemy,  and  of  the  contempt  of  God: 
Moreover  of  grofs  fins,  as  murders,  adulteries,  fornications, 
thefts,  robberies,  and  fuch  like,  becaufe  he  followeth  his  father 
the  devil,  who  is  a  liar,  and  a  murderer.  And  the  more  wife, 
righteous  and  holy  that  men  are  without  Chrift,  fo  much  the  more 
hurt  they  do  to  the  gofpel.  So  we  alfo  that  were  religious  men, 
v/ere  double  wicked  in  the  papacy,  before  God  did  lighten"  us  with 
the  knowledge  of  his  gofpel,  and  yet  notwithflandihg  under  the 
colour  of  true  piety  and  holinefs. 

Let  thefe  words  then  of  Paul  remain  as  they  are  indeed,  true 
and  eifeftual,  not  coloured  or  counterfeited,  namely,  That  this 
prefent  nvorld  is  evil-  Let  it  nothing  at  all  move  thee,  that  in  a 
great  number  of  men  there  are  many  excellent  virtues,  and  that 
there  is  fo  great  a  (hew  of  holinefs  in  hypocrites.  But  mark  thou 
rather  what  Paul  faith,  out  of  whofe  words  thou  mayeft  boldly  and 
freely  pronounce  this  fentence  againff  the  world,  that  the  world 
with  all  its  wifdom,  power  and  righteoufnefs,  is  the  kingdom  of  the 
devil,  out  of  the  which  God  alone  is  able  to  deliver  us  by  his  only 
begotten  Son. 

Therefore  let  us  praife  God  the  Father  and  give  him  hearty 
liianks  for  this  his  unmeafurable  mercv,  that  hath  delivered  us  out 
of  the  kingdom  of  the  devil,  (in  the  which  we  v/ere  held  captives) 
by  his  own  Son,  when  it  was  impoilible  to  be  done  by  our  own 
ffrength.  And  let  us  acknowledge,  together  with  Paul,  that  all 
our  works  and  righteoufnefs  (with  all  which  we  could  not  make 
the  devil  to  ftoopone  hair  breadth)  are  butlofs  and  dung,  Phil.  iii. 
8.  Alfo  let  us  cart  under  our  feet,  and  utterly  abhor  all  the  pow- 
er of  free-will,  all  Pharifliical  wifdom  and  righteoufnefs,  all  reli- 
gious orders,  all  maffcs,  ceremonies,  vows,  falfing,  and  luch  like, 
as  a  mofl  filthy  defiled  cloth.  Ifa.  Ixiv.  6.  and  as  the  moft  dange- 
rous poifon  of  the  devil.  Contrariwife  let  us  extol  and  magnify 
tJie  glory  of  Chrilt,  wha  hath  delivered  us  by  his  death,  not  irom 
this  world  only,  but  from  this  evil  world. 

Paul  then  by  this  word  ev'd^  fiieweth  that  the  kingdom  of  the 
world,  or  the  devil's  kingdom,  is  the  kingdom  of  iniquity,  igno- 
rance, error,  fin,  death,  blafphemy,  defpcration,  and  everlaifing 
damnation.  On  the  other  fide,  the  kingdom  of  Chrill  is  the  king- 
dom of  equity,  light,  grace,  remilfion  of  fins,  peace,  confolation, 
faving  health,  and  everlaiting  life,  into  the  which  we  are  tranflated 
by  our  Lord  Jefus  Chritf,  to  v/hora  be  glory  world  v/ithout  end. 
So  be  it. 


GALATIANS.  ss 

Verfe  4.    ylccordir.g  to  the  will  of  Go  J,  end  our  Father, 

Here  Paul  fo  placeth  and  ordereth  every  word,  that  there  is 
not  one  of  them  but  it  fighteth  againfl:  thofe  falfe  apoftles  for  the 
article  of  juiHfication.  Chrift  (laith  he)  hath  delivered  us  from 
this  wicked  kingdom  of  the  devil  and  the  world.  And  this  hath 
he  done  according  to  the  will,  good  pleafure  and  commandment 
of  the  Father.  Wherefore  we  are  not  delivered  by  our  own  will 
or  cunning,  nor  by  our  own  wifdom  or  policy,  but  for  that  God 
hath  taken  mercy  upon  us,  and  hath  loved  us  :  Like  as  it  is  writ- 
ten alfo  in  another  place.  Herein  is  love;  not  that  ive  loved  Gody 
but  that  he  loved  us^  and  fent  his  Son  to  be  the  propitiation  for  ourjinsy 
I  John  iv-  10.  That  we  then  are  delivered  from  this  prefent  evil 
v/orld,  it  is  of  mere  grace,  and  no  defert  of  ours.  Paul  is  fo  plen- 
tiful and  fo  vehement  in  ampHfying  and  extolling  the  grace  of  God, 
that  he  fliarpcneth  and  diredeth  every  word  againft  the  falfe 
apo  files. 

There, is  alfo  another  caufe  why  Paul  here  maketh  mention  of 
the  Father's  will,  which  alfo  in  many  places  of  St.  John's  gofpel 
is  declared,  where  Chriil  commending  his  office,  calleth  us  back 
to  his  Father's  will,  that  in  his  words  and  works  we  fhould  not 
fo  much  look  upon  him,  as  upon  the  Father.  For  Chrift  came 
into  this  world,  and  took  man's  nature  upon  him,  that  he  might 
be  made  a  facriiice  for  the  fins  of  the  whole  world,  and  fo  recon- 
cile us  to  God  the  Father,  that  he  alone  might  declare  unto  us 
how  that  this  was  done  through  the  good  pleafure  of  his  Father, 
that,  we  by  faftening  our  eyes  upon  Chrift,  might  be  drawn  and 
carried  ftraight  unto  the  Father. 

For  we  mud  not  think  (as  before  we  have  warned  you)  that 
by  the  curious  fearching  of  the  majefty  of  God,  any  thing  concern- 
ing God  can  be  known  to  our  falvation,  but  by  taking  hold  of 
Chriil,  who  according  to  the  will  of  the  Father  hath  given  him- 
felf  to  death  for  our  fms.  When  thou  fnalt  acknowledge  this  to 
be  the  will  of  God  through  Chrifl;,  then  wrath  ceafeth,  fear  and 
trembling  vanifheth  av/ay,  neither  doth  God  appear  any  other 
than  merciful,  who  by  his  determinate  counfel  would  that  his  Son 
fhould  die  for  us,  that  v/e  might  live  through  hira.  This  know- 
ledge maketh  the  heart  cheerful,  fo  that  it  ftedfaftly  belie veth  God 
is  not  angry,  but  that  he  fo  loveth  us  poor  and  wretched  linners, 
that  he  gave  his  only  begotten  Son  for  us.  It  is  not  for  nought, 
therefore,  that  Paul  doth  fo  after  repeat  and  beat  into  our  minds, 
that  Chrift  was  given  for  our  fins,  and  that  by  the  good  will  of 
the  Father.  On  the  contrary  part,  the  curious  fearching  of  the 
majefly  'of  God  and  his  dreadful  judgments,  namely,  how  he 
dellroyed  the  whole  world  with  the  flood,  how  he  deflroyed  So- 
dom, and  fuch  other  things,  are  very  dangerous ;  for  they  bring 
men  to  defparation,  and  caft  them  down  head  long  into  utter  def- 
trudion,  as  I  have  fhevved  before. 


56  GALATIANS. 

Vei  fe  4.    Of  God  and  our  Father. 

This  word  our,  muft  be  referred  to  both,  that  the  meaning 
may  be  this,  of  our  God  and  of  our  Father.  Then  is  Chrifl's 
Father  and  our  Father  all  one.  So  in  John  xx.  i  7.  Chrift:  faith 
to  Mary  Magdalene,  Go  to  my  brethren^  and  fay  unto  them,  I  af 
cend  unto  my  Father ^  and  ycur  Father ,  to  my  God,  and  your  God. 
Therefore  God  is  our  Father,  and  our  God,  but  through  Chrift. 
And  this  is  an  apoftolic  manner  of  fpeech,  and  even  Paul's  own 
phrafe,  who  indeed  fpeaketh  not  with  fuch  picked  and  gay  words, 
but  yet  very  lit  and  to  the  purpofe,  and  full  of  burning  zeal. 

Verfc  5.    To  luhom  he  glory,  for  ever  and  ever.    Amen. 

The  FIcbrews  are  wont  in  their  witings  to  intermingle  praife  and 
giving  of  thanks.  This  culiom  the  Hebrews  and  apoftles  them* 
Jelves  do  obferve.  Which  thing  may  be  feen  very  often  in  Paul. 
For  tiie  name  of  the  Lord  ought  to  be  had  in  great  reverence,  and 
never  to  be  named  without  praife  and  thankfgiving.  And  thus  to 
do  is  a  certain  kind  of  worfhip  and  fervice  of  God.  So  in  worldly 
matters,  when  we  mention  the  names  of  kings  or  princes,  we  are 
wont  to  do  it  with  fome  comely  gelture,  reverence  and  bowing  of 
the  knee  ;  much  more  ought  we,  when  we  fpeak  of  God,  to  bow 
the  knee  of  our  heart,  and  to  name  the  name  of  God  with  thank- 
fulneis  and  great  reverence. 

Verfe  6.     I  marvel 

Ye  fee  here  how  Paul  handleth  the  Galatians,  who  were  fallen 
away  and  feduced  by  the  falfe  apoftles.  He  doth  not  at  firft  fet 
upon  them  with  vehement  and  rigorous  words,  but  after  a  very 
fatherly  fort,  not  only  patiently  bearing  their  fall,  but  alfo  in  a 
manner  excufing  the  lame.  Furthermore,  he  fticwcth  towards 
Them  a  motherly  affecflion,  and  fpeaketh  them  very  fair,  and  yet 
in  fuch  fort,  that  he  reproveth  them  notwithftanding  :  howbeit 
with  very  fit  v/ords  and  wifely  framed  to  the  purpofe.  Contrari- 
"^'ife  he  is  very  hot  and  full  of  indignation  againft  thefe  falfe  apof- 
tles, their  feducers,  upon  whom  he  layeth  the  whole  fault ;  And 
therefore  forthwith,  even  in  the  entrance  of  his  epiftle,  he  burft- 
cth  out  into  plain  thundcrings  and  lightnings  againft  them.  If  any 
man  (faith  he)  preach  any  other  gofpel  unto  you,  than  that  ye  have 
received,  let  him  be  acccurfed.  Gal.  i.  9.  And  afterwards  in  the 
vth  chapter  and  10  verfe,  he  threateneth  damnation  unto  them, 
R}il  he  that  trouhleth  you,  floall  hear  h'ts  judgment,  ivhofoever  he  be. 
Moreover  he  curfeth  them  with  horrible  words,  faying,  /  nvonld 
ih?y  <were  e^ien  cut  ojf  ivho  trouhh  you.  Gal.  v.  12.  Thefe  are 
dreadful  thunder-claps  againft  the  righteoufnefs  of  the  ilefti  or 
the  law. 

"'■He  might  have  handled  the  Galatians  more  uncourteoufly,  and 
hav;  inveighed  againft  them  more  roughly  after  this  maHner;  Out 


GALATIANS.  57 

upon  this  backfliding,  I  am  afliamed  of  you,  your  unthankfulnefs 
grieveth  me,  I  am  angry  with  you  ;  or  elfe  thus  tragically  have 
cried  out  againft  them,  O  ungracious  world  !  O  wicked  deal- 
ings !  &c.  But  for  as  much  as  his  purpofe  is  to  raife  ui^  <hem 
that  were  fallen,  and  with  a  fatherly  care  to  call  them  back  ,^aiii 
from  their  error  to  the  purity  of  the  gofpel,  he  leaveth  thole  rough 
and  fliarp  words,  efpecially  in  the  firft  entrance,  and  mof^  gently 
and  mildly  he  fpeaketh  unto  them.  For  feeing  he  went  about  to 
heal  them  that  were  wounded,  it  was  not  meet  that  he  Ihould  now 
further  vex  their  green  wound  by  laying  to  it  a  fharp  and  a  fretting 
plaifler.  and  fo  rather  hurt  the  wounded  than  hca'  them.  There- 
fore of  all  the  fweeteft  and  mildefl:  words,  he  could  not  have 
chofen  any  one  more  fit  than  this,  /  marvel — whereby  he  figni- 
fieth  both  that  it  grieved  him,  and  alfo  difpleafed  him  that  they 
had  fallen  away  from  him. 

And  here  Paul  is  mindful  of  his  own  rule,  which  he  giveth 
hereafter  in  the  vith  chapter  and  ift  verfe,  where  he  faith,  Brethren^ 
if  a  man  he  overtaken  in  a  fault,  ye  ivho  are  fpirlttial,  reflore  fiich 
an  one  in  the  fpirit  of  meeknefs,  confidering  thyfelf  lefl  thou  alfo  he 
tempted.  This  example  muft  we  alfo  follow,  that  we  m.ay  fhew 
curfelves  to  bear  like  affedion  towards  fuch  as  are  mifled,  as  pa- 
rents bear  towards  their  children,  that  they  may  perceive  our  fa- 
therly and  motherly  affedion  towards  them,  and  may  fee  that  we 
feek  not  their  defiru6lion  but  their  welfare.  But  as  for  the  devil 
and  his  minifters,  the  authors  of  falfe  doflrine  and  fe6ls, 
againft  them  we  ought  by  the  example  of  the  apoftle  to  be  impa- 
tient, proud,  (harp,  and  bitter,  detefting  and  condemning  their 
falfe  jugglings  and  deceits  with  as  much  rigour  and  feverity  as  may 
be.  So  parents  when  their  child  is  hurt  with  the  biting  of  a  dog, 
are  v/ont  to  purfue  the  dog  only,  but  the  weeping  child  they  be- 
moan, and  fpeak  fair  unto  it,  comforting  it  with  mod  fweet  words. 

The  fpirit  therefore  that  is  in  Paul,  is  wonderful  cunning  in 
handling  the  afflicted  confciences  of  fuch  as  are  fallen.  Contra- 
riwife  the  Pope  (becaufe  he  is  led  with  a  wicked  fpirit)  breaketh 
out  violently  like  a  tyrant,  and  rappeth  out  his  thunder-claps  and 
curfmgs  againft  the  miferable  and  terrified  in  confcience  :  which 
thing  may  be  feen  in  his  bulls,  and  efpecially  in  that  bull  touching 
the  Lord's  fupper.  The  bifliops  alfo  do  their  duty  never  a  whit 
better.  They  teach  not  the  gofpel,  they  are  not  careful  for  the 
faving  of  men's  fouls,  but  only  they  feek  lordfhip  and  fovereignty 
over  them,  and  therefore  their  fpeakings  and  doings  are  altogether 
to  maintain  and  fupport  the  fame  In  like  manner  are  all  the 
vain-glorious  doctors  and  teachers  affe6ted. 

Verfe  6.    T hat  fo  foon 


Ye  fee  how  Paul  complaineth,  that  to  fall  in  faith,  is  an  eafy 
matter.     In  refpecfl  whereof  he  warneth  the  faithful  in  another 

\ 


5$  GALAT1AN6. 

place,  IVbcrefore  Id  h'lm  who  t/jhilcth  he  jlandctb,  take  heed  Icjl  he 
fjl't  I  Cor,  X.  12.  We  alfo  do  daily  prove  by  expeiienec,  how 
hardly  the  mind  conceivcth  and  retiiincth  a  lound  and  (tedfaft 
faith  :  alio  with  wliat  great  difficulty  a  perfc<5l  people  is  gotien  to 
the  Lord.  A  man  may  labour  half  a  fcore  of  years  ere  he  fliall 
get  Tone  little eharch  to  be  rightly  and  religioufly ordered,  and  when 
it  IS  ''  <  ordered,  there  creepeth  in  fonie  mad  brain,  yea,  and  a 
very  iMicaned  idcDt,  who  cm  do  nothing  ellc  but  fpeak  llander- 
oufly  and  ipiterully  againil  hnccre  pieachtrs  of  the  word,  and  he 
in  one  moir.ent  oveithrov/eth  all — whom  would  not  tliis  wicked 
and  outrageous  uealJr.g  move  ? 

We  by  the  <;race  oi  God  have  gotten  here  at  Wittemb'.rg  the 
form  of  a  cbrifHan  church  The  word  among  us  is  purely  taught, 
the  lacrarn<.  nts  are  rightly  uf?d,  exhortations  and  prayers  aiemade 
a'.fo  for  all  edates  ;  and  to  be  brief,  all  tilings  go  forward  profper- 
ouily,  i  his  mod  happy  courfe  of  the  gofpel  lome  mad  head  would 
foon  i'top,  and  ii-  one  moment  would  overturn  all  that  we  in  many 
years  with  great  labour  have  buiided  :  even  fo  it  befel  to  Paul  the 
elect  vefTel  of  Chrift.  He  had  won  the  churches  of  Galatia  with 
great  care  and  ti avail,  which  thefalfe  apofUes  in  a  fnort  time  after 
his  departure  overthrew,  as  this  and  divers  others  of  his  epillles 
do  witnefs.  So  great  is  the  weaknefs  and  wretchednefs  of  this 
prefent  life,  and  we  fo  wa'k  in  the  midll  of  fatan's  fnaie^,  that  one 
fantaftical  head  may  deilroy  and  utterly  overthrow  in  a  (hort  fpace, 
all  that  which  many  true  minillers,  laboring  night  and  day,  have 
buiided  up  many  years  before.  This  we  learn  at  this  day  by  expe- 
rience to  our  great  grief,  and  yet  we  cannot  remedy  this  enormity. 

Seeing  then  that  the  church  is  fo  foit  and  fo  tender  a  thing,  and 
is  fo  foon  overthrown,  men  muff  watch  carefully  againil  thtfefan- 
tafticai  fpirits;  who  when  they  have  heard  two  fermons,  or  have 
read  a  few  leaves  in  the  holy  fcriptures,  by  and  by  they  make 
themfelves  mafter&  and  controllers  of  all  learners  and  teachers, 
contrary  to  the  authority  of  all  men.  Many  fuch  alfo  thou  mayelt 
find  at  this  day  among  handy-crafts  men,  bold  and  faucy  fellows, 
who  becaufe  they  have  been  tried  by  no  temptations,  did  never 
learn  to  fear  God,  nor  had  any  tafie  or  feeling  of  grace.  Thefe, 
for  that  they  are  void  of  the  Holy  Gholl,  teach  what  pleafeth 
themfelves  beil,  and  fuch  things  as  are  plaufible  and  pleafant  to  the 
common  people.  Then  the  unfldlful  multitude,  longing  to  hear 
news,  do  by  and  by  join  themfelves  unto  them;  yea,  and  many 
alfo  who  think  themfelves  well  feen  in  the  dodrine  of  faith,  and 
after  a  fort  have  been  tried  with  temptations,  are  feducedby  them. 

Since  that  Paul  therefore  by  his  own  experience  may  teach  us, 
that  congregations  who  ar.e  won  by  great  labor,  are  eafily  and  foon 
overthrown,  we  ou^'ht  with  fip^jular  care  to  watch  analnft  the  devil 
ranging  every  where,  lell:  he  come  while  we  fieep,  and  fow  tares 
among  the  wheat;  for  though  the  fliepherds  be  never  fo  watchful 
aiid  diligent,  yet  is  the  chriftian  iiock  in  danger  of  fatan.     For 


G  aLATIANS.  59 

Fiuil  (as  Ifaid)  with  fingular  ftudy  and  diligence  had  planted  the 
churches  in  Galatia,  and  yet  he  had Tcarcely  fet  his  fot  t  (as  they 
iky)  out  of  the  door,  but  by  and  by  the  falfe  apofdes  overthrew 
jome,  whofe  fall  afterward  was  the  caufe  of  great  ruir.s  ni  tlie 
churches  of  Galatia.  This  fo  fudden  and  To  great  a  lofs,  no 
doubt  was  more  bitter  unto  the  apoftle  than  death  itfelf.  Where- 
fore let  us  watch  diligently,  firfiy  every  one  for  hirnfell,  fecondly^ 
all  teachers,  not  only  for  themfelves,  but  aifo  for  the  whch  church, 
that  we  enter  not  into  teraptation. 

VeiT^  6.    Tc  are  removed  away- — 

Here  once  again,  he  ufeth  not  a  fliarp,  but  a  n-iofl  gentle  word, 
he  faith  not,  /  marvel  that  5^6  fo  fuddsniy  fall  away,  that  ye  are  fo 
difobedient,  light,  inconftant,  unthankful,  but  that  ye  are  fc  {ben 
removed  :.  q,  d.  Ye  are  altogether  patients  or  fuffererv ;  for  ye 
have  done  no  harm,  but  ye  have  fuifered  and  received  harm.  To 
the  intent  therefore  that  he  might  call  back  again  thofe  b)ckfliders, 
he  rather  accufeth  thofe  that  did  remove,  than  thofe  that  were  re- 
moved, and  yet  very  modeftly  he  blameth  them  alfo,  when  he 
complaineth  that  they  were  removed  :  q.  d.  Although  I  embrace 
you  with  a  fatherly  affe(ft:ion,  and  know  that  ye  are  dece-vr:',  not 
by  your  own  default,  but  by  the  default  of  the  filfe  apoftic--;  yet 
notwithftanding  I  would  have  wiflied,  that  ye  had  been  grown  up 
a  Httle  more  in  the  ftrenath  of  found  dodrine.  Ye  took  not  hold 
enough  upon  the  word,  ye  rooted  notyourfelves  deep  enough  in  it, 
and  that  is  the  caufe  that  with  fo  light  a  blaft  of  wind,  ye  are  car- 
ried and  removed.  Jerom  thinketh  that  Paul  meant  to  interpret 
this  word  (Galatians)  by  alluding  to  the  Hebrew  v/ord  Galalh, 
which  is  as  much  to  fay,  as  fallen  or  carried  away :  as  though  he 
would  fay,  ye  are  right  Galatians  both  in  name  and  in  deed,  u  e, 
fallen  or  removed  away.  Some  think  that  the  Germans  are  de- 
fcended  of  the  Galatians;  neither  is  this  divination  perhaps  untrue. 
For  the  Germjans  are  not  m.uch  unhke  to  them  in  nature.  And  I 
myfeif  alfo  am  conftrained  to  wifli  to  my  countrymen  more  fted- 
faflnefs  and  conftancy:  For  in  all  things  that  we  do,  at  the  firft 
fiiock  we  are  very  hot,  but  when  the  heat  of  our  affeclions  are 
allayed,  quickly  we  become  m.ore  flack,  and  look  with  what  rafh- 
nefs  we  begin  things,  with  the  fame  we  give  them  over  and  utter- 
ly rejed  them. 

At  the  firli:  when  the  light  of  the  gofpel,  after  io  great  darknefs 
of  men's  traditions  began  to  appear,  many  were  zealoufly  bent  to 
godlinefs;  they  heard  fermons  greedily,  and  had  the  minifters  of 
God's  word  in  reverence.  But  now  when  rehgion  is  happily  re- 
formed with  fo  great  increafe  of  God's  word,  many  who  before 
feemed  to  be  earned:  difciples,  arc  become  contemners  and  very 
enemies  thereof,  who  not  only  caft  off  the  fludy  and  zeal  of  God's 
word,  and  defpife  the  miniflers  thereof,  but  alfo  hate  all  good 
learning,  and  become  plain  hogs  and  belly-gods,  worthy  (doubt- 
ic-fs)  to  be  compared  unto  the  fbolifh  and  inconftant  Galatians. 


6o  GALATIANS. 

Verfe  6.  From  him  that  called  you  into  the  grace  ef  Clrlfl. 

This  place  is  fomewhat  doubtful,  and  therefore  it  hath  a  double 
underhand ing.  The  firft  is,  From  that  Chr'ijl  that  hath  calhd you 
in  grace:  The  other  is,  From  him^  that  is  God^  ivho  hath  called 
you  in  the  grace  of  Chrijl.  I  embrace  the  former;  for  it  liketh  me, 
that  even  as  Paul  a  little  before  made  Chrift  the  Redeemer,  who 
by  his  death  delivered  us  from  this  prefcnt  evil  world,  alfo  the  giver 
of  grace  and  peace  equally  with  God  the  Father;  fo  he  ftiould 
make  him  here  alfo  the  caller  in  grace  :  For  Paul's  fpecialpurpofe 
is,  to  beat  into  our  minds  the  benefit  of  Chrifl:  by  whom  we  come 
unto  the  Father. 

There  is  alfo  in  thefe  words,  From  him  that  called  us  into  'rrac, 
a  great  vehemency;  wherein  is  contained  withal  a  contrary  rela- 
tion :  q.  d,  Alas  !  how  lightly  do  you  fuffer  yourfelves  to  be  with- 
drawn and  removed  from  Chrilt,  who  hath  called  you;  net  as 
Mofes  did  to  the  law,  works,  fins,  wrath  and  damnation,  but  al- 
together to  grace.  So  we  alfo  complain  at  this  day  with  Paul, 
that  the  blindnefs  and  perverfenefs  of  men  is  horrible,  in  that  none 
will  receive  the  dodrine  of  grace  and  falvation.  Or  if  there  be  any 
that  receive  it,  yet  they  quickly  Aide  back  again  and  fall  from  it, 
whereas  notwithftanding  it  bringeth  v/ith  it  all  good  things,  as  well 
fpiritual  as  temporal,  namely,  forgivenefs  of  fms,  true  righteouf- 
nefs,  peace  of  conftience,  and  everlalHng  life.  Moreover  it  bring- 
eth light  and  found  judgment  of  all  kinds  of  do«5lrine  and  trades 
of  life.  It  reproveth  and  eftabliflicth  civil  government,  houfliold 
government,  and  all  kinds  of  life  that  are  ordained  and  appointed 
of  God.  It  rooteth  up  all  dodrines  of  error,  fedition,  confufion, 
and  fuch  like,  and  it  putteth  avv^y  the  fear  of  fm  and  death,  and, 
to  be  fhort,  it  diicovereth  all  the  fubtile  flights  and  works  of  the 
devil,  and  openeth  the  benefits  and  love  of  God  towards  us  in 
Chrifl.  What  means  the  world  to  hate  this  word,  this  glad  tid- 
ings of  everlafting  comfort,  grace,  falvation  and  eternal  life,  fo 
bitterly,  and  to  perfecute  it  with  fuch  helliih  outrage  ? 

Pau!  before  called  this  prefent  world  evil  and  wicked,  that  is, 
the  devli'G  kingdom,  for  elle  it  would  acknowledge  the  benefit 
jmd  mercy  of  God  ;  for  as  much  as  it  is  under  the  power  of  the 
devil,  therefore  dotli  it  moft  fpitefully  hate  and  perfecute  the  fame, 
loving  darknefs,  errors  and  the  kingdom  of  the  devil,  more  than 
the  light,  the  truth,  and  the  kingdom  of  Chrifl,  John  iii.  ig. 
And  this  it  doth  not  through  ignorance  or  error,  but  through  the 
malice  of  the  devil.  Which  thing  may  hereby  fulBciently  appear, 
in  that  Chrifl  the  Son  of  God,  by  giving  himfelf  to  death  for  the 
fins  of  all  met;,  hath  thereby  gained  nothing  elfe  of  this  pcrverfe 
and  damnable  world,  but  that  for  this  his  ineftimable  benefit,  it 
blafphcmeth  him  and  perfecuteth  his  mofl  healthful  word,  and  fain 
would  yet  ftil!  nail  him  to  the  crofs,  if  they  could.  Therefore 
not  only  the  world  dwelleth  in  darknefs,  but  it  is  darknefs  itfelf, 
as  it  is  written  in  the  firfl  of  John. 


GALATIANS.  6\ 

Paul  therefore  ftandeth  much  on  thefe  words,  From  Chriji  ivho 
hath  called  you,  q.  d.  My  preaching  was  not  of  the  hard  laws  of 
Mofes,  neither  taught  1  that  ye  fiiould  be  bond  Haves  under  the 
yoke;  but  I  preached  the  only  doflrine  of  grace  and  freedom 
from  the  law,  fin,  wrath,  and  damnation  :  That  Chrift  hath  mer- 
cifully called  you  in  grace,  that  ye  fhould  be  free  men  under 
Chriii,  and  not  bond  men  under  Mofes,  whcfe  difciples  ye  are 
now  become  again  by  the  means  of  your  falfe  apofUes,  who  by 
the  law  of  Mofes  called  you  not  unto  grace,  but  unto  wrath,  to 
the  hating  of  God,  to  fin  and  death.  But  Chrift's  calling  bring- 
eth  grace  and  faving  health.  For  they  that  are  called  by  him, 
inffead  of  the  law  that  worketh  forrow,  do  gain  the  glad  tidings  of 
the  gofpel,  and  are  tranfiated  out  of  God's  wrath  into  his  favor, 
out  of  fin  into  rightecufnefs,  and  out  of  death  into  life.  And  will 
you  fuffer  yourfelves  to  be  carried,  yea,  and  that  fo  foon  and  fo 
eafily  another  way,  from  fuch  a  living  fountain,  full  of  grace  and 
XxHt  ?  Now,  if  Mofes  call  men  to  God's  wrath  and  to  fin  by  the 
law  of  God,  whither  fhall  the  Pope  call  men  by  his  own  traditions  ? 
The  other  fenfe,  that  the  Father  calleth  in  the  grace  of  Chrifi:,  is 
alfo  good  ;  but  the  former  fenfe  concerning  Chrift,  ferveth  more 
fitly  for  the  comforting  of  afflicted  confciences. 

Verfe  6.     Unto  another  gofpel. 

Here  we  mav  learn  to  efpy  the  crafty  flights  and  fubtilties  of  the 
devil.  No  heretic  cometh  under  the  title  of  errors  and  of  the  devil, 
neither  doth  the  devil  himfelf  come  as  a  devil  in  his  own  Hkenefs, 
efpecially  that  white  devil  which  we  fpake  of  before.  Yea,  even 
the  black  devil,  which  forccth  men  to  manifeft  wickednefs,  maketh 
a  cloak  for  them  to  cover  that  fin  which  they  commit  or  purpofe  to 
commit.  The  murderer  in  his  rage  feeth  not  that  murder  is  fo 
preat  and  horrible  a  fin  as  it  is  indeed,  for  that  he  hath  a  cloak  to 
cover  the  fame.  "Whoremongers,  thieves,  covetous  perfons,  drunk- 
ards, and  fuch  others  have,  wherewith  to  flatter  themfelves  and 
cover  their  fins.  So  the  black  devil  alfo  cometh  out  difguifed  and 
counterfeit  in  all  his  v/orks  and  devices.  But  in  fpiritual  matters, 
where  fatan  cometh  forth  not  black,  but  white  in  the  likenefs  of 
an  angel  or  of  God  himfeif,  there  he  paflTeth  himfelf  v/ith  moft 
crafty  diflimulation  and  wonderful  flights,  and  is  wont  to  fet  forth 
to  fale  his  mofl:  deadly  poifon  for  the  dodrine  of  grace,  for  the 
word  of  God,  for  the  gofpel  of  Chrift.  For  this  caufe  Paul  call- 
eth the  do<fl:rine  of  the  falfe  apoftles  fatan's  minifters,  a  gofpel  alfo, 
faying.  Unto  another  gofpel,  but  in  derifion.  As  though  he  would 
fay.  Ye  Galatians  have  now  other  evangelifts  and  another  gofpel : 
My  gofpel  is  now  defpifed  of  you,  it  is  now  no  more  in  eftimation 
among  you. 

Hereby  it  may  eafily  be  gathered,  that  thefe  fidfe  apoftles  had 
condemned  the  gofpel  of  Paul  among  the  Galatians,  faying,  Paul 
indeed  hath  begun  well,  but  to  have  begun  well  it  is  not  enough  ; 


62  GALATIANS. 

for  there  remain  yet  many  higher  matters.  Like  as  they  fay,  in 
A6ls  XV.  I.  //  is  7wt  enough  for  you  to  leltcve  in  Chrl/i  or  to  be 
hapiized,  lut  it  Icho'veth  a^fo  that  ye  he  circumc'ifcd :  For  except  ye 
be  circvmcifi'd  after  the  laiv  of  Mofcs^  ye  cannot  he  fwved.  This  is 
as  much  to  fay,  as  Chrift  is  i  jrood  workman,  who  hath  indeed 
begun  a  building,  but  he  hath  not  finiflicd  it,  for  this  mufi:  Mofes  do. 
So  at  this  day,  when  the  fantafHcal  Anabapti(tS  and  others 
cannot  manifeftly  condemn  us,  they  fay,  thefe  Lutherans  have  the 
fpirit  of  fearfulncfs,  they  dare  not  frankly  and  freely  profefs  the 
truth,  and  go  through  with  it.  Indeed  they  have  laid  a  foundation, 
they  have  well  taught  faith  in  ChriH:,  but  the  beginning,  tlie  midfl 
and  the  end  muft:  be  joined  together ;  to  bring  this  to  pafs,  God 
hath  not  given  it  unto  tlicm,  but  hath  left  it  unto  us.  So  thefe 
perverfe  and  deviiifh  f])irits  extol  and  magnify  their  curfed  doctrine, 
calling  it  the  word  of  God,  and  fo  under  the  colour  of  God's  name. 
th-cy  deceive  many.  For  the  devil  will  rot  be  ugly  and  black  in 
his  minidcrs,  but  fair  and  white.  And  to  the  end  he  may  appear 
to  be  fuch  a  one,  he  lettcth  forth  and  dccketh  all  his  v/ords  and 
works  with  the  colour  of  truth,  and  with  the  name  of  God.  Hete- 
of  is  fpiung  that  common  proverb  among  the  Germans,  In  God's 
name  leginneih  all  mifchief. 

Wherefore  let  us  learn,  that  this  is  a  fpccial  point  of  the  devil's 
cunning,  that  if  he  cannot  hurt  by  perfecuting  and  deftroying,  he 
doch  it  under  a  colour  of  corre(5l:ing  and  building  up.  So  now  in 
thefe  days  he  perfecuteth  us  with  power  and  fword,  that  w.  ^-n  we 
arc  once  taken  away  and  difpatched,  he  may  not  OFily  deface 
the  golpel,  but  utterly  overthrow  it.  But  hitherto  he  hoih  pre- 
vailed nothing,  for  he  hath  flain  many,  who  have  conftanily  con- 
feffed  this  our  do^rine  to  be  holy  and  heavenly,  through  whofe 
blood  the  church  is  not  deftro^'^ed,  but  watered.  Forafmuch  there- 
fore as  he  could  prevail  nothing  that  way,  he  (lirreth  up  wicked 
fpirits  and  ungodly  teachers,  who  at  the  firfl:  allow  our  dodrinc, 
and  teach  the  f  mie  with  a  common  confent  together  with  us.  But 
afterwards  they  fay  that  it  is  our  vocation  to  teach  the  lirft  princi- 
ples of  chrifiian  do(5^trine,  and  that  the  myfteries  of  the  fcripture 
are  revealed  unto  them  from  above  by  God  hirnfclf.  and  that  they 
pre  called  for  this  purpofe,  that  they  fhould  open  them  to  the  world. 
After  this  manner  doth  the  devil  hinder  the  courfe  of  the  gofj)cl, 
both  on  the  right  hand  and  on  the  left,  but  more  on  the  right  hand 
(as  I  faid  before)  by  building  and  correding-  than  on  the  left  by 
perfecuting  and  deftroying.  Wherefore  it  behoveth  us,  to  pray 
without  ceafing,  to  read  the  holy  fcriptures,  to  cleave  fad  unto 
Cihrijft  and  his  holy  word,  that  we  may  overcome  the  devil's  fub- 
■  tilties,  with  the  which  he  alfaulteth  us  both  on  the  right  hand  and 
on  the  left.  For  lue  fLvrcflh  not  ^g'^'lP Jl(/h  and  bloody  hut  aga'injl 
principalities ,  ogainjl  powers^  againfl  the  rulers  cf  the  darhiefs  of 
this  'wcrld,  againji  fpi ritual 'wickednefs  in  high  places y   Fph.  vi.  12. 


GALATIANS.  63 

Verfe  7.    Which  Is  not  another,  but  there  he  fame  that  irouhk  you--' 

Here  again  he  excufeth  the  Galatians,  and  mofl:  b'tterly  reprov- 
eth  the  falfe  apolHes.  As  thou>»h  he  would  lay,  Ye  Galatians  are 
of  opinion,  that  the  gofpel  which  ye  have  received  of  me  is  not  the 
true  and  fincere  gofpel,  and  therefore  ye  think  ye  do  well  to  receive 
that  new  gofpel,  which  the  falfe  apodies  teach,  and  feemeth  to  be 
better  than  mine  I  do  nut  fo  much  charge  you  with  this  fault,  as 
thofe  difturbers  who  trouble  your  confciences,  and  pull  you  out  of 
my  hand.  Here  you  fee  again,  how  vehement  and  hot  he  is  againfl 
thofe  deceivers,  and  with  what  rough  and  fliarp  wc-ds  he  paintelu 
them  out,  caUing  them  troublers  of  the  churches.  Vv^hich  do  nothing 
elfe  but  feduce  and  deceive  innumerable  poor  confciences,  giving 
occafions  of  horrible  mifchiefs  and  calamities  in  the  c  oniirerations. 
This  great  enormity  we  alfo  at  this  day  are  conftrained  to  fee,  to 
the  great  grief  of  our  hearts,  and  yet  are  we  no  more  able  to  reme- 
dy it,  than  Paul  was  at  that  time. 

This  place  witneffeth,  that  thofe  falfe  apofirles  had  reported  Paul 
to  be  an  imperfe<ft  apoiUc,  and  alfo  a  weak  and  erroneous  preacher. 
Therefore  he  again  here  calleth  them  troublers  of  the  churches, 
and  overthrowers  of  the  gofpel  of  Chriih  Thus  they  condemned 
each  other.  The  falfe  apoflles  condemned  Paul,  and  Paul  again 
the  falfe  apoflles.  The  like  contending  and  condemning  is  always 
in  the  church ;  efpecially  when  the  dodrine  of  the  gofpel  ilourifheth, 
viz.  That  wicked  teachers  do  perfecute,  condemn  and  opprefs  the 
godly  :  And  on  the  other  fide,  that  the  godly  do  reprove  and  con- 
demn the  ungodly. 

The  Papiils  and  the  fantaftical  fpirits,  do  at  this  day  hate  us 
deadly,  and  condemn  our  doclrine  as  wicked  and  erroneous.  YtZy 
moreover  they  lie  in  wait  for  our  goods  and  Hves.  And  we  again 
do  with  a  perfecft  hatred  deteif  and  condemn  their  curfed  and 
blafphemous  do(?trine.  In  the  mean  time  the  miferablc  people  are 
at  no  flay,  wavering  hither  and  thither,  as  uncertain  and  doubtful 
to  which  part  they  may  lean,  or  whom  they  may  fafely  follov/. 
For  it  is  not  given  to  every  one  to  judge  chriPcianly  of  fuch  weighty 
matters.  But  the  end  will  fliew  which  part  teacheth  truly,  and 
juftly  condemn  the  other.  Sure  it  is,  that  we  perfecute  no  man, 
opprefs  no  man,  put  no  man  to  death,  neither  doth  our  dodlirine 
trouble  men's  conlciences,  but  delivereth  them  out  of  innumerable 
errors  and  fnares  of  the  devil.  For  the  truth  hereof  we  have  the 
teftimony  of  many  good  men,  who  give  thanks  unto  God,  for  that 
by  our  dodrine,  they  have  received  certain  and  fure  confolation  to 
their  confciences.  Wherefore,  like  as  Paul  at  that  time  was  not 
to  be  blamed  that  the  churches  were  troubled,  but  the  falfe  apoflles  : 
So  at  this  day  it  is  not  our  fault,  but  the  Emit  of  the  Anabaptifls. 
and  fuch  frantic  fpirits,  that  many  and  great  troubles  are  in  the 
church. 

Mark  here  diligently,  that  every  teacher  of  works  and  of  tl  e 
righteoufnefs  of  the  law,  is  a  troubkr  of  the  church  and  of  the  con- 


64  G  A  L  A  T  I A  N  S. 

fciences  of  men.  And  who  would  ever  liave  believed  that  the 
Pope,  Cardinals,  Bifhops,  Monks,  and  that  whole  fynagogue  of 
falan,  efpecially  the  founders  of  thofe  holy  religious  orders  (of 
which  number,  ncvcrthclcfs  God  might  lave  fome  by  miracle) 
were  troublers  of  men's  confciences  :  Yea,  verily  they  are  yet  far 
worfe  than  were  thofe  falfe  apoftles.  For  the  falfe  apoftles  taught, 
that  bcfides  faith  in  Chrift,  the  works  of  the  law  of  God  were  alfo 
heceflary  to  falvation.  But  the  Papifts,  omitting  faith,  have  taught 
men's  tiaditions  and  works  not  commanded  of  God,  but  devifed  by 
themfelves  without  and  againft  the  word  of  God  :  And  thefe  have 
they  not  only  made  equal  with  the  word  of  God,  but  alfo  exalted 
them  far  above  it.  But  the  more  holy  the  heretics  feem  to  be  in 
outward  fhew,  fo  much  the  more  mifchief  they  do.  For  if  the 
falfe  apoltles  had  not  been  endued  with  notable  gifts,  with  great 
authority,  and  a  fliew  of  holinefs,  and  had  not  vaunted  themfelves 
to  be  Chrili's  minifters,  the  apofties,  difciples,  and  fincere  preach- 
ers of  thegofpel,  they  could  not  fo  eafily  have  defaced  Paul's  au- 
thority, and  led  the  Galatians  out  of  the  way. 

Now,  the  caufe  why  he  fetteth  himfelf  fo  fiiarply  againfl:  them, 
calling  them  the  troublers  of  the  church  is,  for  that  befides  faith  in 
Chrift,  they  taught  that  circumcilion  and  the  keeping  of  the  lav/ 
was  neceiTary  to  falvation.  The  which  thing  Paul  himfelf  witneff- 
eth  in  the  vth  chapter  following :  and  Luke,  in  the  xv.  of  the 
A(51s  and  firrt  verfe,  declareth  the  fame  thing  in  thefe  words,  And 
eerlain  msn  luhich  ca?ne  down  from  yudea,  taught  the  brethren.^  and 
fa'id,  except  ye  be  c'lrcumclfed  after  the  manner  of  Mofss,  ye  cannot  he 
faved.  Wherefore  the  falfe  apofiles  moft  earnelHy  and  obfHnately 
contended  that  the  law  ought  to  be  obferved.  Unto  whom  the 
ftiit-necked  Jews  forthwith  joined  themfelves,  and  (o  afterwards 
eafily  perfuaded  fuch  as  were  not  eflablifned  in  the  faith,  that  Paul 
was  not  a  fincere  teacher,  becaufc  he  regarded  not  the  law,  but 
preached  fuch  a  do(5l:rine  as  did  abolifh  and  overthrow  the  law. 
For  it  feemed  unto  them  a  very  (Irange  thing,  that  the  law  of 
God  fliould  be  utterly  taken  away;  and  the  Jews,  who  had  always 
until  that  time  been  counted  the  people  of  God,  to  whom  alio  the 
promifes  were  made,  fliould  now  be  rejecfled.  Yea,  it  feemed  yet 
a  more  ftrange  thing  unto  them,  that  the  Gentiles,  being  wicked 
idolaters,  fliould  attain  to  this  glory  and  dignity,  to  be  the  people 
of  God  without  circumcilion,  and  without  the  works  of  the  law, 
by  grace  only  and  faith  in  Chrill. 

'Thefe  things  had  the  falfe  apodles  amplified  and  fct  forth  to  the 
vittermoll,  that  they  might  bring  Paul  into  more  hatred  among  the 
Galatians.  And  to  the  end  they  might  fet  them  the  more  fharply 
againft  him,  they  faid  that  he  preached  unto  the  Gentiles  freedom 
from  the  law,  to  bring  into  contempt,  yea,  and  utterly  to  abolilh 
the  law  of  God  and  the  kin;;dom  of  the  Jews,  contrary  to  the  law 
of  God,  contrary  to  the  cullom  of  the  Jewifh  nation,  contrary  to 
tlie  example  of  the  upoftlcs,  and,  to  be  Ihort,  contrary  to  his  own 


G  A  L  A  T I  A  N  S.  6^ 

example  :  Wherefore  he  was  to  be  fhunned  as  an  open  blafphemer 
againft  God,  and  a  rebel  againft  the  whole  common-wealth  of  the 
jews,  faying,  that  they  themfelves  ought  rather  to  be  heard,  who 
belides  that  they  preached  the  gofpel  rightly,  were  alfo  the  very 
difciples  of  the  apoiHes,  with  whom  Paul  was  never  converfant. 
By  this  policy  they  defamed  and  defaced  Paul  among  the  Galati- 
ans,  fo  that  by  this  their  perverfe  deahng,  of  very  neceffity  Paul 
was  compelled  with  all  his  might  to  fet  himfelf  againft  thefe  falfe 
apoftles;  whom  he  boldly  reproveth  and  condemneth,  faying,  that 
they  are  troublers  of  the  churches,  and  overthrowers  of  Chrift's 
gofpelj  as  followeth. 

Verfe  7.  j^nd  'would per'vert  the  gofpel  of  Chrijik 

That  is,  they  do  not  only  go  about  to  trouble  you,  but  alfo  ut- 
terly to  abolilli  and  overthrow  Chrift's  gofpel.  For  thefe  two 
things  the  devil  pradifeth  moft  bufily.  F'lrji^  He  is  not  contented 
to  trouble  and  deceive  many  by  his  falfe  apoftles,  but  moreover  he 
laboreth  by  them  utterly  to  overthrow  the  gofpel,  and  never  refteth 
till  he  hath  brought  it  to  pafs.  Yet  fuch  perverters  of  the  gofpel 
can  abide  nothing  Jefs,  than  to  hear  that  they  are  the  apoftles  of  the 
devil;  nay  rather  they  glory  above  others  in  the  name  of  Chrift, 
and  boail:  themfelves  to  be  the  moft  fincere  preachers  of  the  gofoel. 
But  becaufe  they  mingle  the  law  with  the  gofpel,  thev  muft  needs 
be  perverters  of  the  gofpel.  For  either  Chrift  rauft  remain  and 
the  law  perilh,  or  the  law  muft  remain  and  Chrift  perifli ;  for 
Chrift  and  the  law  can  by  no  means  agree  and  reign  together  in  the 
confcience.  Where  the  righteoufnefs  of  the  law  ruleth,  there 
cannot  the  righteoufnefs  of  grace  rule.  And  again,  where  the 
righteoulnefs  of  grace  reigneth,  there  cannot  the  righteoufnefs  of 
the  law  reign  ;  for  one  of  them  muft  needs  give  place  unto  the 
other.  And  if  thou  canft  not  believe  that  God  will  forgive  thy  fins 
for  Chrift's  fake,  whom  he  fent  into  the  world  to  be  our  High 
Prieft;  how  then,  I  pray  thee,  wilt  thou  believe  that  he  will  for- 
give the  fame  for  the  works  of  the  law,  which  thou  couldft  never 
perform;  or  for  thine  own  works,  which  (as  thou  muft  be  con- 
ftrained  to  confefs)  are  fuch,  as  it  is  impoflible  for  them  to  coun- 
tervail the  judgmentof  God  ? 

Wherefore  the  dodrine  of  grace  can  by  no  means  ftand  with  the 
dodrine  of  the  law.  The  one  muft  needs  be  refufed  and  aboliflied 
and  the  other  confirmed  and  eftablifhed.  For  as  Paul  faith  here, 
to  mingle  the  one  with  the  other,  is  to  overthrow  the  gofpel  of 
Chtift.  And  yet  if  it  come  to  debating,  the  greater  part  over- 
conieth  the  better.  For  Chrift  with  his  fide  is  weak,  and  the  gof- 
pel but  a  foolifli  preaching.  Contrariwife,  the  kingdom  of  the, 
world,  and  the  devil  the  prince  thereof,  are  ftrong.  Befides  that 
the  wifdom  and  righteoufnefs  of  the  flefh  carry  a  goodly  fliew. 
And  by  this  means  tlie  righteoufnefs  of  grace  and  faith  is  loft,  and 

K 


66  G  A  L  A  T  I  A  N  S. 

the  other  rlghtcoufncfs  of  the  law  and  works  advanced  and  main- 
tained. But  this  is  our  comfort  that  the  devil  with  all  his  limbs, 
cannot  do  what  he  would.  He  may  trouble  many,  but  he  cannot 
overthrow  Chvift's  gofpel.  The  truth  may  be  aflituhed,  but 
\'anquiihed  it  cannot  be  :   For  the  ivGrdoflhe  Lord  cndvi  cth  for  ever. 

It  feemcth  to  be  a  light  matter,  to  mingle  the  law  and  the  gof- 
pel, faith  and  works  together;  but  it  doth  more  mifchicf  than 
man's  rcafon  can  conceive.  For  it  doth  not  only  blemifli  and 
darken  the  knowledge  of  grace,  but  alfo  ittaketh  away  Chrill  with 
all  his  benefits,  and  it  utterly  ovcrthroweth  the  gofpel,  as  Paul  faith 
in  this  place.  The  caufe  of  this  great  evil  is  our  flefh  ;  which  be- 
ing plunged  in  fins,  feeth  no  way  how  to  get  out  but  by  woiks, 
and  therefore  it  would  live  in  the  righteoufnefs  of  the  law,  and  reft 
in  the  trufl  and  confidence  of  her  own  works.  Wherefore  it  is 
utterly  ignorant  of  the  do6trine  of  faith  and  grace,  v/ithout  the 
which  notwithfknding  it  is  impofTible  for  the  confcicnce  to  find 
refl  and  qnietnefs. 

It  appeareth  alfo  by  thefe  words  of  Paul,  And  luould pervert  the 
gofpel  of  Chr'ifl,  that  the  falfe  apoflles  were  exceeding  bold  and 
fhamelefs,  who  with  all  their  might  fet  themfelves  againil:  Paul. 
Wherefore  he  again,  ufmg  the  fpirit  and  zeal  of  fervency,  and  be- 
ing fully  perfviaded  of  the  certainty  of  his  calling,  fetteth  himfelf 
(trongly  againft  them,  and  vv'ondcrfully  magnifieth  his  minifl:iy, 
faying, 

Verfe  8.  But  though  lue,  or  an  an  gel  from  heaven,  preach  any  other 
gofpel  unto  youy  than  that  ivh'icb  lue  have  preached  unio  youy  let 
him  be  accurfed. 

Here  Paul  cafleth  out  very  flames  of  Hre,  and  his  zeal  is  fo  fer- 
vent that  he  beginncth  alfo  almoft  to  curfc  the  angels.  Although, 
faith  he,  that  we  ourfelves,  even  I  and  my  brother  Timothy  and 
Titus,  and  as  many  as  teach  Chrifl  purely  with  me,  ( I  fpeak  not 
now  of  tliofe  feducers  of  confciences,  yea,  or  if  an  angel  from  hea- 
ven  preach  unto  you,  ISjc.  notwithftanding  I  would  rather  that  I 
myfelf,  my  brethren,  yea,  and  the  very  angels  from  heaven  alfo, 
fhould  be  held  accurfed,  than  that  my  gofj)el  fhould  be  overthrov/n. 
This  is  indeed  a  vehement  zeal,  that  he  dare  fo  boldly  curfe  not 
only  himfelf  and  his  brethren,  but  alfo  even  an  angel  from  heaven. 

The  Greek  word  Anathema,  in  Hebrew,  Herem,  fignifieth  a 
thing  accurfed,  execreable  and  deteflable ;  which  hath  nothing  to 
do,  no  participation  or  communion  with  God.  So  faith  Jofiiua, 
Curfed  he  the  man  before  the  Lord,  that  rifeih  up  and  luildeth  this  city 
'Jericho,  Jofli.  vi.  id.  And  in  Leviticus  it  is  written.  None  devo- 
ted, which  floall  he  devoted  of  men,  Jl.mll  he  redeemed;  hut  Jlmll furely 
he  put  to  death.  Lev.  xxvii.  29.  So  God  had  appointed  Amalek, 
and  certain  other  cities  accurfed  by  God's  own  fentence.  fliould  be 
utterly  razed  and  dcftroyed.  This  is  then  the  mind  of  Paul  :  I 
had  rather  that  myfelf  and  other  my  brethren,  yea,  and  an  angel 


G  A  L  A  T  I  A  N  S.  67 

fiom  JivMven  I'hould  be  accurfed,  tlian  that  we  or  others  fliould 
preach  any  other  gofpel  than  that  v/hich  we  have  preached  ah'eady. 
So  Paul  iirit  curfeth  himfelf;  for  cunning  artificers  are  v/ont  firit 
to  find  fault  with  themfeives,  that  they  may  the  more  freely  and 
iharply  afterwards  reprove  others. 

Paul  therefore  concludeth,  that  there  is  no  other  gofpel  befldes 
that  which  he  himfelf  had  preached.  But  he  preached  not  a  gof- 
pel which  he  had  himfelf  devifed,  but  the  fame  wiiich  God  promifed 
before  by  his  prophets  in  the  holy  fcriptures,  Pvom.  1.  2.  There- 
fore he  pronounceth  himfelf  and  others,  yea,  even  an  angel  from 
heaven,  to  be  undoubtedly  accurfed,  if  they  teach  any  thing  con- 
trary to  the  former  gofpel.  For  the  voice  of  the  gofpel  once  fent 
forth,  (hall  not  be  called  back  again  till  the  day  of  judgment. 

Verfe  9.  Jls  lue  f aid  before,  fo  fay  I  nozu  again,  if  any  man  preach 
any  other  gfpd  unto  yoii,  than  that  ye  have  received,  let  him  be 
accurfed. 

He  repeateth  the  felf-fame  thing,  only  changing  the  perfons. 
Before  he  curfed  himfelf,  his  brethren,  and  an  angel  from  heaven. 
Here  if  there  be  any  (fliith  he)  beiides  us,  which  preach  unto  you 
any  other  gofpel  than  that  ye  have  received  of  us,  let  them  alio  be 
accurfed.  Therefore  he  plainly  excomnvanicateth  and  curfeth  all 
teachers  in  general,  himfelf,  his  brethren,  an  angel,  and  moreover  all 
others  whatfoever,  namely,  all  thofe  falfe  teachers  his  adverfaries. 
Here  appeareth  an  exceeding  great  fervency  of  fpirit  in  the  apoftle, 
that  he  dare  curfe  all  teachers  throughout  the  whole  world  and  in 
heaven,  who  pervert  his  gofpel  and  teach  any  other.  For  all  men 
mufl  either  believe  that  gofpel  which  Paul  preached,  or  elfe  they 
muft  be  accurfed  and  condemned.  Would  to  God  this  terrible 
fentence  of  the  apoftle  might  ftrike  a  fear  into  their  hearts  that  feek 
to  pervert  the  gofpel  of  Paul ;  of  which  fort  at  this  day  (the  more 
it  is  to  be  lamented)  the  world  is  full. 

The  changing  of  perfons  is  here  to  be  mark'^d.  For  Paul  fpeak- 
eth  otherwife  in  his  lirft  curling  than  he  doth  in  the  fecond.  In 
the  lirft  he  faith,  But  though  lue,  or  an  angel  from  heaven,  preach 
any  other  gofpel  unto  you,  than  thai  ^cuhich  ive  have  preached  unto 
you  :  In  the  fecond  than  that  ye  have  received.  And  this  he  doth 
of  purpofe,  left  the  Galatians  fliould  fay,  We,  O  Paul,  do  not 
pervert  the  gofpel  that  thou  haft  preached  unto  us;  we  underftand 
thee  not  rightly,  but  the  teachers  that  came  after  thee,  have  de- 
clared unto  us  the  true  meaning  tliercof.  This  (faith  he)  will  I 
in  no  cafe  admit.  They  ought' to  add  nothing,  neither  to  corrcv5l 
it;  but  that  which  you  heard  of  me,  is  the  fmcere  word  of  God; 
let  this  only  remain.  Neither  do  I  defire  myfelf  to  be  any  other 
manner  of  teacher  than  I  was,  nor  you  other  difciples.  Wherefore 
if  ye  hear  any  man  bringing  any  other  gofpel  than  that  ye  have  heard 
of  me,  or  boafting  that  he  will  dehver  better  things  than  ye  have 
received  of  me,  let  him  and  his  difciples  be  both  accurfed. 


68  GALATIANS. 

The  firfl  two  chapters  in  a  manner  contain  nothing  elfe  but  de- 
fences of  his  dodrine,  and  confutations  of  errors;  fo  that  until  he 
Cometh  to  tlie  end  of  the  fecond  chapter,  he  toucheth  not  the  chief 
mutter  which  he  handleth  in  this  Epiftle,  namely,  the  article  of 
jul't:hcation.  Notwithftanding,  this  fentence  of  Paul  ought  to  ad- 
monifa  us,  that  fo  many  as  think  the  Pope  to  be  judge  of  the  fcrip- 
ture  are  accurfed.  Which  thing  the  Popilh  fchool  men  have 
wickedly  taught,  (landing  upon  this  ground  :  The  church  hath 
allowed  four  gofpcls  only;  therefore  there  arc  but  four;  for  if  it 
had  allowed  more,  there  had  been  more.  Now,  feeing  the  church 
might  receive  and  allow  fuch  and  fo  many  gofpcls  as  it  would, 
therefore  the  church  is  above  the  gofpel ;  a  goodly  argument  indeed. 
I  approve  the  fcripture,  therefore,  I  am  above  the  fciipture.  John 
Baptift  acknowledgeth  and  confeiTeth  Chriil:,  and  pointeth  to  him 
with  his  fingc!,  therefore  he  is  above  Chrifi.  The  church  approv- 
eth  the  chriftian  faith  and  dodlrine,  therefore  the  church  is  above 
them.  For  the  overthrov/lng  of  this  their  wicked  and  biafphemous 
dodrine;  thou  had  hers  a  plain  text  like  a  thunder-bolt,  wherein 
Paul  fubjedeth  both  himfelf  and  an  angel  from  heaven,  and  do<51:ors 
upon  earth,  and  all  other  teachers  and  mafters  whatfoever  under 
the  authority  of  the  fcripture.  For  they  ought  not  to  be  mafters, 
judges,  or  arbiters,  but  only  witnefles,  difciples,  and  confeflbrs  of 
the  church,  whether  it  be  the  Pope,  Luther,  Auguftine,  Paul,  or 
an  angel  fiorn  heaven.  Neither  ought  any  doctrine  to  be  taught 
or  heard  in  the  church,  befides  the  pure  word  of  God,  that  is, 
the  holy  fcripture.  Otherwile  accurfed  be  both  the  teachers  and 
hearers  together  with  their  do(51rine. 

Verfe  lo.  For  do  T  notu  pevfuade  merij  or  God? 

Thefe  words  are  fpoken  with  the  fame  vehemency  of  fpirit  that 
the  termer  were,  q,  d.  Am  1  Paul  fo  unkwown  amongft  you, 
who  have  preached  lo  openly  In  your  churches!  Are  my  bitter  con- 
flidls,  and  fo  many  ftarp  battles  again  ft  the  Jews,  yet  unknown 
unto  you  ?  It  appeaieth  (I  think)  fufficiently  unto  you  by  my 
preaching,  and  by  lo  many  and  fo  great  afRi»51ions  which  I  have 
fafFerod,  whether  I  ferve  men  or  God.  For  all  men  fee  that  by 
this  my  preaching  1  have  not  only  (ilrred  up  perfecution  againft  me 
in  every  place,  but  have  alio  procured  the  cruel  hatred  both  of 
mine  own  nation  and  of  all  other  men.  I  fnew  therefore  plainly 
enough,  that  I  feck  not  by  my  preaching  the  fivor  or  praife  of 
men,  but  lo  fet  forth  tne  benefit  and  glory  of  God. 

Neither  do  we  feek  the  favor  of  men  by  our  do^fhlne.  For  we 
teach  that  all  men  are  wicked  by  nature  and  the  children  of  wrath, 
Eph.  ii.  3.  We  condemn  man's  free-will,  his  (Irengtli,  wifdom 
and  rightcoufr.efs,  and  all  religions  of  man's  own  dcvifing.  And 
to  be  Hiort,  wc  fay  that  there  is  nothing  in  us  that  is  able  to  deferve 
grace  and  the  forgivencfs  of  fins  :  But  we  preach,  that  we  obtain 
this  grace  by  the  free  mercy  of  God  on'y  for  Chrift's  fake.     For 


GALATIANS.  6$ 

fo  the  heavens  (hew  forth  the  glory  of  God  and  his  works,  Pfal. 
xix.  1.  condemning  all  men  generally  with  their  works.  This  is 
not  to  preach  for  the  favor  of  men  and  of  the  world.  For  the 
world  can  abide  nothing  lefs  than  to  hear  its  wifdom,  righteoufnefs. 
religion  and  power  condemned.  And  to  fpeak  again(t  thofe 
mighty  and  glorious  gifts  of  the  v/orld,  is  not  to  flatter  the  world, 
but  rather  to  procure  hatred  and  indignation  cf  the  world.  For 
if  we  fpeak  againft  men,  or  any  thing  elfe  that  pertaineth  to  their 
"^lory,  it  cannot  be,  but  that  cruel  hatred,  perfecutions,  excom- 
munications, murders  and  condemnations  muft  needs  lollov/. 

If  then  (faith  Paul)  they  fee  other  matters,  why  fee  they  not 
ih.is  alfo,  that  I  teach  the  things  that  are  of  God,  and  not  of  men  ? 
7'hat  I  feek  no  man's  favor  by  my  dodrine,  but  I  fet  out  God^s 
mercy  offered  unto  us  in  Chrift.  For  if  1  fought  the  favor  of  men, 
I  would  not  condemn  their  works.  Nov/  for  as  much  as  I  con- 
demn men's  works,  becaufe  I  fiiew  God's  judgment  out  of  his 
word  (whereof  I  am  a  minifter)  againft  all  men,  hov/  that  they 
are  finners,  unrighteous,  wicked,  children  of  v/rath,  bond-flaves 
of  the  devil,  and  damned,  and  that  they  are  not  made  righi:eous 
by  works  or  circumcifion,  but  by  grace  only,  and  faith  in  Chrift  : 
Therefore  I  procure  unto  myfelf  the  deadly  hatred  of  men.  For 
they  can  abide  nothing  lefs,  than  to  hear  that  they  are  fuch  :  Nay, 
rather  they  would  be  praifed  for  wife,  righteous  and  holy.  Where- 
fore this  witneffeth  fuificiently,  that  I  teach  not  men's  doilrine. 
After  the  fame  manner  Chrift  fpeaketh  alfo  in  John  vii.  7.  Thi 
ivorld  cannot  hats  you;  hut  me  It  hateth,  hecanfe  I  tcjlify  of  ity  that 
the  ivorks  thereof  are  evil.  And  in  John  iii.  19.  jind  this  is  the 
condemnation,  that  light  is  come  into  the  ivorld,  and  men  lo'ised  darh- 
nefs  rather  than  light,  becaufe  their  deeds  ivere  evil. 

Now,  that  I  teach  the  things  which  are  of  God  (faith  the  anoi- 
tle^'  hereby  it  may  fufficiently  appear,  that  I  preach  only  the  grace, 
the  mercy,  the  goodnels  and  the  glory  of  God.  Moreover,  he 
that  fpeaketh  (as  Chrift  faith)  thofe  things  which  his  Lord  and 
Mafter  Iiath  commanded  him,  and  plorifieth  not  himfelf,  but  him 
whofe  meffenger  he  is,  bringeth  and  teacheth  the  true  word  of 
God.  But  I  teach  thofe  things  only  which  are  commanded  me 
from  above  :  Neither  glorify  1  myfelf,  but  him  that  fent  me.  Be- 
fides  that,  I  ftir  up  againft  myfelf  the  wrath  and  indignation  of  both 
the  Jews  and  Gentiles,  therefore  my  dodlrine  is  true,  fincere,  cer- 
tain, and  of  God,  neither  can  there  be  any  other,  (much  lefs  any 
better)  than  this  my  dodrine  is.  Wherefore,  whatfbever  dodrine 
elfe  teacheth  not  as  mine  doth,  that  all  men  are  finners,  and  are 
juftilledby  faith  only  in  Chrift,  muft  needs  be  falfe,  wicked,  blaf- 
phemous,  accurfed  and  devilifli ;  And  even  fuch  alfo  are  they  who 
teach  or  receive  it. 

So  we  with  Paul  do  boldly  pronounce  all  fuch  doftrine  to  be 
accurfed  as  agreeth  not  with  ours.  For  neither  do  we  feek  by  our 
preaching  the  praife  of  men,  or  the  favor  of  princes  or  bifhops,  but 


70  GALATIANS. 

the  favor  of  God  alone,  whofe  only  grace  and  mercy  we  preitch, 
dcfpifmg  and  treading  under-lbot  whatfoever  is  of  ourfelves.  Wiio- 
focvcr  he  be  then  who  fluill  teach  any  other  goTpe),  or  tiiat  which 
is  contrary  to  ours,  Jet  us  be  bold  to  fiiy,  that  he  is  fcnt  of  the 
devil,  and  hold  him  accurfcd. 

Verfe  i  o.   Or  do  I  fceh  to  pleafe  men  ? 

That  is,  do  I  ferve  men  or  God ;  he  hath  always  a  glance  at 
thefalfe  apoftles.  Thefe  (faith  he)  mvSk  needs  fcek  to  pleafe  and 
to  flatter  men  :  For  by  this  means  they  feek,  that  they  again  may 
glory  in  their  ilefli.  Moreover,  becaufe  they  will  not  bear  the  ha- 
tred and  perfecution  of  men,  they  teach  circumcifion,  only  to  avoid 
the  perlecution  cf  the  crofs,  as  followcth  in  the  vth  chapter. 

So  at  this  day  you  may  find  many  who  feek  to  pleafe  men,  and 
to  the  end  they  may  live  in  peace  and  fcciirity  of  the  fledi,  they  teach 
the  things  which  are  of  men,  that  is,  wicked  things,  or  elfe  they 
allow  the  blafphemies  and  wicked  judgments  of  the  advcrfaries, 
contrary  to  the  word  of  God  againft  their  own  confciencc,  that  they 
may  keep  flill  the  favor  of  princes  and  biftiops,  and  enjoy  their 
goods.  But  we,  becaufe  we  endeavor  to  pleafe  God  and  not  men, 
do  flir  up  againil:  us  the  malice  of  the  devil  and  hell  itfelf :  We 
fuffer  ihe  reproaches  and  flandcrs  of  the  world,  death  and  all  the 
mifchiefs  tiiat  can  be  devifed  againft  us. 

So  faith  Paul  here,  I  feek  not  to  ])leafe  men,  that  they  may 
praile  my  dodrine,  and  report  me  to  be  an  excellent  teacher,  but 
I  defire  only  that  my  dodrine  may  pleafe  God  ;  And  by  this  means 
I  make  men  my  mortal  enemies.  Which  thing  I  find  by  experi- 
ence to  be  moll  true  :  For  they  requite  me  with  infamy,  flander, 
imprifonment  and  fword.  Contrariwife  the  falfe  apoftles  teach  the 
things  that  are  of  men,  fuch  things  as  are  pleafant  and  plaufible  to 
man's  reafon,  and  that  to  the  end  they  may  live  in  cafe,  and  pur- 
chafe  the  favor,  good-will  and  praife  of  the  people.  And  fuch  men 
find  what  they  feek  for :  For  they  are  praifed  and  magnified  of 
men.  So  faith  Chrill:  alfo  in  Matth.  vi.  That  hypocrites  do  aU 
things  to  be  praifed  of  men.  And  in  John  v.  44.  he  fiiarpiy  reprov- 
eth  fuch,  Hniv  can  you  believe  (faith  he)  luho  receive  honor  one  of 
another.,  and  feek  not  the  honor  that  cometh  from  God  only?  The 
things  which  Paul  hath  hitherto  taught,  are  in  a  manner  examples 
only.  In  the  mean  time  notwithfhmding  he  is  very  earneil  every 
wherein  proving  his  dodrine  to  be  fincere  and  found.  Therefore 
he  exhortcth  tl»e  GaLitians  that  they  forfakc  it  not  for  any  other 
doctrine. 

Vcrfe  1  c.   For   if  I  yet  pleafed  men,   I  JJjould  not  be  the  frvant 

of  Chrijl. 

Thcfe  things  arc  to  be  referred  to  the  whole  ofrice  and  miniflry 
of  Paul,  to  fhew  what  a  contrarictv  there  was  between  his  conver- 
latioa  before  in   the  Jcwifu  lav/,  and  liis  convcrfation  now  under 


GALATIANS.  71 

the  gofpel.  As  if  he  would  fay,  Do  ye  think  that  I  go  about  ftill 
to  pleafe  men,  as  I  did  in  times  pad:  ?  So  he  fpeaketh  afterwards 
in  the  vth  chapter  and  1 1  verfe,  If  I yel preach  clrcumc'ifiony  tvhy 
do  I  yet  fiiffcr  perfecuticn  ?  As  though  he  would  fay.  Do  ye  not 
fee  and  hear  of  my  daily  conflids,  great  perfecudons  and  alBidions? 
After  I  was  converted  and  called  to  the  office  of  apoftlefhip,  I 
never  taught  man's  do<ftrine,  neither  fought  I  to  pleafe  men;  but 
God  alone.  I  feek  not  by  my  miniltry  and  doftrine  the  praife  and 
favor  of  men,  but  of  God. 

Here  again  is  to  be  marker',  how  malicioufly  and  craftiiy  the 
falfe  apoftles  went  about  10  bring  Paul  into  hatred  among  the  Gala- 
tians.  They  picked  out  of  his  preachings  and  writings  certain  con- 
tradictions (as  our  adverfaries  at  this  day  do  out  of  our  books)  and 
by  this  means  they  v/ould  have  convinced  hira  that  he  had  taught 
contrary  things.  Wherefore  they  faid  that  there  was  no  credit  to 
be  given  unto  him,  but  that  circumcifion  and  the  law  ought  to  be 
kept ;  Which  thing  he  himfelf  alfo  by  his  example  had  allowed, 
becaufe  he  had  circumcifed  Timothy,  A<5ts  xvi.  3.  according  to 
the  lav/  had  purified  himfelf  v/ith  other  four  men  in  the  temple  at 
Jerufalem,  Afls  xxi.  26.  and  had  fhaven  his  head  at  Cenchrea, 
Ads  xviii.  18.  Thefe  things  they  craftily  fiirmifed,  that  Paul  bv 
the  commandment  and  authority  of  the  apoftles  was  confh-ained  to 
do  ;  Which  notwithftanding  he  had  kept  as  indifferent,  bearinor 
with  the  infirmity  of  the  weak  brethren  (who  yet  underitood  not 
the  chriftian  liberty,)  left  they  (liould  be  offended.  To  v/hofe 
caviliations  thus  he  anfwereth  :  How  true  it  is  which  the  falfe  apof- 
tles  forge  againd  me  for  the  overthrowing  of  my  gofpel,  and  fettincr 
up  of  the  law  and  circumcifion  again,  the  matter  itfelf  fufficiently 
declarcth.  For  if  I  would  preach  the  law  and  circumcifion,  and 
commend  the  ll:rength,  the  power,  and  the  will  of  man,  I  fhould 
not  be  fo  odious  unto  them,  but  fjiould  pleafe  them. 

Verfes  11,  12.  But  I  certify  you,  hrelhren.,  that  the  gofpel  nvhich 
ivas  preached  of  mcy  is  not  after  man  For  I  neither  received  it 
of  r,ian,  neither  <u;as  I  taught  if,  hut  ly  the  revelation  of  Jefus 
Chrijl^ 

Here  is  the  principal  point  of  all  this  matter;  whicii  containeth 
a  confutation  of  his  adverfaries,  and  a  defence  of  his  dodrine,  to 
the  end  of  the  fecond  chapter.  Upon  this  he  (landeth,  this  he 
urgeth,  and  with  an  oath  confirmcth,  that  he  learned  not  his  gofpel 
of  any  man,  but  received  it  by  the  revelation  of  Jefus  Chriit.  And 
in  that  he  fwearcth,  he  is  conftrained  fo  to,  that  the  Galatians 
may  believe  him,  and  alfo,  that  they  fliould  give  no  ear  to  the 
flilfe  apofUes;  whom  he  reproveth  as  liars,  becaufe  they  had  faid 
that  he  learned  and  received  his  gofpel  of  the  apoftles. 

Where  he  faith  tluit  his  gofpel  is  not  after  man,  he  meaneth  not 
that  his  gofpel  is  not  earthly  (for  that  is  manifefl:  of  itfelf,  and  the 
falfe  apoftles  boalled  alfo  that  their  dodrine  was  not  crthlv  but 


72  GALATIANS. 

heavenly.)  but  he  meaneth  that  he  learned  not  his  gofpel  by  the 
miniftry  of  men,  or  received  it  by  any  earthly  means  (as  we  all 
Jearn  it,  cither  by  the  minifhy  of  men,  or  elfe  received  it  by  fome 
earthly  means;  fome  by  hearing,  fome  by  reading,  and  fome  by 
writing;)  but  he  received  the  fame  only  by  the  revelation  of  Jefus 
Chrift.  If  any  man  choofes  to  make  any  other  diftindion,  I  am 
not  againft  it.  Here  the  apoftle  fheweth  by  the  way,  that  Chriil 
13  not  only  man,  but  that  he  is  both  God  and  very  man,  when 
he  faith  that  he  received  not  his  gofpel  by  man. 

Now  Paul  received  his  gofpel  in  the  way  as  he  v/as  going  to 
Damafcus,  where  Chrift  appeared  unto  him  and  talked  with  him. 
Afterwards  alio  he  talked  with  him  in  the  temple  at  Jcrufalcm, 
but  he  received  his  gofpel  in  the  way,  as  Luke  reciteth  the  ftory 
in  Ads  ix.  6.  Ar'ife  (faith  Chrilt)  go  into  the  city,  and  it  JJoall  be 
told  thee  tuhat  thou  mujl  do.  He  doth  not  bid  him  go  into  the  city, 
that  he  might  learn  the  gofpel  of  Ananias  :  But  Ananias  was  bid 
to  go  and  baptize  him,  to  lay  his  hands  upon  him,  to  commit  the 
niiniftry  of  the  word  unto  him,  and  to  commend  him  unto  the 
church,  and  not  to  teach  him  the  gofpel,  which  he  had  received 
before  (as  he  glorieth  in  the  fame  place) by  the  only  revelation  of 
Jefus  Chrift.  And  this  Ananias  himfelf  confefTeth,  faying,  BrO' 
ther  Saul,  the  Lord,  even  'Jefus  that  appeared  to  thee  in  the  nvay 
that  thou  camcjl,  hath  fent  me,  that  thou  mightejl  receive  thy,  fight y 
and  be  Jilled  'with  the  Holy  Ghojl.  Therefore  he  received  not  his 
dodtrine  of  Ananias,  but  being  already  called,  enlightened  and 
taught  of  Chrift  in  the  way,  he  was  fent  to  Ananias  that  he  might 
alfo  have  the  teftimony  of  men,  that  he  was  called  of  God  to  preach 
the  gofpel  of  Chrift. 

This  Paul  was  conftrained  to  recite,  to  put  away  the  flander  of 
the  falfe  apoftles,  who  labored  to  bring  him  into  hatred  among  the 
Galatians,  faying,  that  Paul  was  inferior  to  the  reit  of  the  apoftles 
fcholars  :  who  had  received  of  the  apoftles,  that  which  they  taught 
and  kept;  whofe  converfation  alfo  they  had  fecn  a  long  time,  and 
that  Paul  himfelf  had  alfo  received  the  lame  things  of  them,  altho* 
he  did  now  deny  it.  Why,  then  would  they  rather  obey  an  infe- 
rior, and  defpife  the  authority  of  the  apoftles  themfelves.  who 
were  not  only  the  fore-elders  and  teachers  of  the  Galatians,  but 
alfo  of  all  the  churches  throughout  the  whole  world  ? 

This  argument,  which  the  falfe  apoftles  grounded  upon  the  au- 
thority of  the  apoftle,  was  (trong  and  mighty,  whereby  the  Gala- 
tians were  fuddenly  overthrown,  efpecially  in  this  matter.  I 
would  never  have  believed,  had  I  not  been  taught  by  thefe  exam- 
ples of  the  churches  of  Galatia,  of  the  Corinthians  and  others, 
that  they  who  had  received  the  word  of  God  in  the  beginning  with 
fuch  joy  (among  whom  were  many  notable  men)  could  fo  quickly 
be  overthrown.  O  good  Lord,  what  horrible  and  infinite  mifchief 
may  one  only  argument  eafily  bring  ?  Which  fo  pierceth  a  man's 
confcience,  when  God  withdravveth  his  grace,  that  in  one  moment 


GALATIANS.  7^ 

he'  Icfcth  altogether.  By  this  fubtilty  then  the  falfe  apoflles  did 
izfAy  deceive' the  Galatians,  being  not  fully  eftabliihed  and  ground- 
ed, but  as  yet  wei^k.  in  the  fnith. 

Moreover,  the  naatter  of  julHfication  is  brittle  not  of  itfelf  (for 
of  itfelf  it  is  moil  fure  and  certain)  but  in  refpefl:  of  us;  whereof 
I  myfclf  have  gct.-d  experience,  for  I  kncv/  in  what  hours  of  dark- 
r.efs  i  fometimes  wreftle.  I  knov/  how  often  [  fuddenly  lofe  the 
beams  of  the  gofpel  and  grace,  ?s  being  fliadcwed  f'-om  n-.e  with 
thick  and  dark  <;Iouds.  Briefly  I  knov/  in  wliat  a  flippery  ];l:'.ce 
even  luch  alfo  do  ftand,  as  are  v/ell  exeicifcd^  -and  fcenr  to  have 
iure  fooiinrt  in  matters  of  faith.  We  have  <KJod  experience  of  this 
matter,  for  we  are  able  to  teach  it  unto  others,  and  this  is  a  kue 
token  that  we  uaderdand  it.  But  when  in  the  very  confii<5t  ve 
iliould  ufe  the  g('r'}el,  which  is  the  word  of  grace,  confolation  and 
life,  there  doth  the  law,  the  word  of  WTath,  heavinefs  and  death 
prevent  the  gofpel  and  beginneth  to  rage,  and  the  rerrors  v/hich  it 
raifeth  up  iii  the  ccnfcience,  are  no  lefs  than  was  that  horrible  fnew 
in  the  Mount  Siilai,  Exod.  xix  18.  So  that  even  one  place  of 
the  fcripture  containing  fome  threatening  of  the  law,  overwhelm.i 
eth  and  drowmeth  all  confolation  befides,  and  fo  fhaketh  all  our 
inward  pov/ers,  that  it  maketh  us  to  forget  j unification,  grace, 
Chrift,  the  gofpel  Imd  altogether. 

Therefore  in  rclpedl  to  us,  it  is  a  very  brittle  matter,  becaufe 
we  are  brittle,  A^ain,  we  have  ajtainft  us  even  the  one  half  of 
ourfelves;  leafon,  and  all  the  powers  thereof.  Befides  ail  this 
the  fiefli  reflfieth  the  fpirit,  Gal.  v.  17.  which  cannot  believe  affu- 
redly  that  the  prornifes  of  God  are  true.  It  fighteth  therefore 
againft  the  fpirit,  and  (as  Paul  faith)  it  Lwldeth  the fv'irit  capUve, 
Rom.  vii.  23.  fo  that  it  cannot  believe  fo  iledfalHy  as  it  would. 
Wherefore  we  teach  conlinualiv  that  the  knowledge  of  Chrift  and 
offatth  is  no  v/ork  of  man,  but  firaply  the  gift  of  God,  who  as  he 
createth  faith,  fo  doth  be  keep  it  in  us.  And  even  as  he  firfl 
giveth  faith  unto  us  through  the  word,  fo  afterwards  he  exercifeth, 
increafeih,  ffrei^gtheneth  and  maketh  perfed  the  fame  in  us  by  the 
word,  ^^'herefore  the  greatefi:  fervice  chat  a  rnan  can  d.0  unto  Gcd, 
and  the  very  labbath  of  fabbaths,  is  to  exercife  himlelf  in  true  god- 
linefs,  diligently  to  read  and  hear  the  word.  Contrariv/ife  there  iV^. 
nothing  more  dangerous  than  to  be  weary  of  the  word.  He  there- 
fore that  is  fo  cold,  that  he  thinketh  himfelf  to  know  enough,  and 
beginneth  by  little  and  little  to  lothe  the  word,  that  man  hath  loft 
C'hrift  and  the  gofpd,  and  that  which  he  thinketh  himfelf  to  know, 
he  attaineth  only  by  bare  fpeculation  :  And  lie  is  like  unto  a  man, 
(as  St.  James  faith)  Who  beholding  his  natural  face  in  a  glafs,  goeih 
his  <7.vayy  end Jh-a'ightivay  forgetldh  luhat  manner  of  man  he  ivas^, 
James  i.  23.  1/;., 

Wherefore  let  every  fiiidiful  man  labOr  and  flrive  with  all  dili- 
gence to  learn  and  to  keep  this  doftrine  :  And  to  that  end  let  him 
life  h..:mb]e  and  hea:ty  pi  aver,  v/iih  coctinuai  (tudy  and  meditation 
'     '         L 


74  GALATIANS. 

of  the  word.  And  when  we  have  done  never  fb  much,  yet  Ihali 
we  have  enough  to  keep  us  occupied.  For  we  \  avc  to  do  with 
no  fmali  enemies,  but  itrong  and  mighty,  and  fuch  as  are  in  con- 
tinual war  againfl:  us,  namely,  our  own  flefh,  all  the  dangers  of 
the  world,  the  law,  fin,  death,  the  wrath  and  jjdgmer.t  of  God, 
and  the  devil  himfelf  who  never  cealeth  to  tem^)t  us  inwardly  by 
his  fiery  darts,  and  outwardly  by  his  falfe  apoftlec,  to  the  end  that 
he  may  ovei  throw,  if  not  all,  yet  the  moft  ])art  of  us. 

This  argument  therefore  of  the  faHe  apoftles  had  a  goodlyfhew 
and  feemed  to  be  very  ftrong;  which  alfo  at  this  day  preva-Jeth 
with  many,  namely,  that  the  apolhes,  the  holy  fathers  and  their 
fuccclTois  have  fo  taught  that  the  church  fo  thinketh  and  believeth  : 
Moreover  that  it  is  impofiible  that  Chrift  (hould  fuffer  his  church 
fo  long  tmie  to  err.  Art  thou  alone  (fay  they)  wifer  than  fa  many 
holy  men  ?  Wifer  than  the  whole  church  ?  After  this  manner  the 
devil  being  changed  into  an  angel  of  hght,  fetteth  upon  us  craftily 
at  this  day  by  certain  peftiferous  hypocrites,  who  fay,  we  pafs  not 
for  the  pope,  we  abhor  the  hypocrify  of  monks  and  fuch  like;  but 
v/e  would  have  the  authority  of  the  holy  church  to  remain  untouch- 
ed. The  church  hath  thus  believed  and  taught  this  long  time ;  fo 
have  all  the  do(5lors  of  the  priraative  church,  ht^ly  men,  more  an- 
tient  and  better  learned  than  thou.  Who  art  thou,  that  dareft 
difTent  from  all  thefe,  and  bring  unto  us  a  contrary  do^rine  ? 
When  fatan  rcafoneth  thus,  confjiiring  with  the  flefh  and  reafon, 
then  is  thy  confcience  terrified  a^id  utterly  defpaireth,  unlefs  thou 
conftantly  return  to  thyfelf  again,  and  fay.  Whether  it  be  Cyprian, 
Ambrofe  Auguftine,  either  St.  Fcter,  Paul  or  John,  yea,  or  an 
angel  from  heaven  that  teacheth  otherv/ife,  yet  this  I  know  aiTu- 
redly,  that  1  teach  notthe  things  of  men,  but  of  God;  I  attribute 
all  things  to  God  alone,  and  nothing  to  man. 

When  I  firft  took  upon  me  the  defence  of  the  gofpel,  I  remem- 
ber  that  Doctor  Staupitius,  a  worthy  man,  faid  thus  unto  me, 
This  pleafeth  me  well  that  this  dodrine  which  thou  preached, 
yieldeth  glory  and  all  things  elfe  unto  God  alone,  and  nothing  unto 
man;  for  unto  God  there  cannot  be  attributed  too  much  glory, 
goodnefs,  mercy,  &c.  This  faying  did  then  greatly  comfort  and 
comfirm  me.  And  true  it  is,  that  the  do61rine  of  the  gofpel  ta- 
keth  from  men  all  glory,  wifdom,  righteoufntfs,  5cc.  and  giveth 
the  fame  to  the  Creator  alone ,  who  made  all  things  of  nothing. 
We  may  alfo  more  fafely  attribute  too  much  unto  God  than  unto 
man.  For  in  this  cafe  I  may  fay  boldly  :  Be  it  fo  that  the  church 
Augudine  and  other  dodtors,  alfo  Peter  and  Apollo,  yea,  even 
an  angel  from  heaven,  teach  a  contraiy  dodrine,  yet  my  do<flrine 
is  fuch,  that  it  fetteth  forth  and  ])reacheth  ths  grace  and  gloiy  of 
God  alone,  and  in  the  matter  of  falvation  it  condemneth  therigh- 
teoufnefs  and  wifdom  of  all  men.  In  this  I  cannot  offend,  becaufe 
I  give  both  to  God  and  man,  that  whic-h  pioperly  and  truly  be- 
longeth  to  both.  ^ 


'       GALATIANS.  75 

But  thou  wilt  A.y,  T/je  chn-ch  is  holy;  the  fathers  are  Loly\  It 
is  true;  notwithftanding,  although  the  church  be  holy,, yet  it  is 
compelled  to  pray,  Forgl'us  us  our  trefpajfes,  Matth.  vi.  1 2.  So 
though  the  fathers  be  holy,  yet  are  they  faved  through  the  forgive- 
nefs  of  fins.  Therefore  neither  am  I  to  be  beUeved,  nor  the 
church,  nor  the  fathers,  nor  the  apoliles,  no  nor  an  angel  from 
heaven,  if  we  teach  any  thing  againft  the  word  of  God,  hut  htthe 
nvorcl  of  God  abide  for  ever;  for  elfe  this  argument  of  the  falfe  apof- 
tles  had  mightily  prevailed  againft  Paul's  dodrine.  For  indeed  it 
was  a  great  matter,  a  great  matter,  I  fay,  to  fet  before  the  Gala- 
tians  the  whole  church,  with  all  the  company  ofthe  apofties  againft 
Paul  alone  but  lately  fprung  up  and  offmall  authority.  This  was 
therefore  a  ftrong  argument  and  concluded  mightily  :  For  no  man 
faith  willingly  that  the  church  erreth,  and  yet  it  is  necefTary  to  fay 
that  it  erreth,  if  it  teach  any  thing  befides  or  againft  God's  word, 

Peter  the  chief  of  the  apofties  taught  both  in  life  and  dodrine 
befides  God's  word,  therefore  he  erred  and  was  deceived.  Nei- 
ther did  Paul  diflembie  that  en  or,  (although  it  feemed  to  be  but 
a  light  fault)  becaufe  he  fawit  would  turn  to  the  hurt  ofthe  whole 
church,  but  nvithjlood  him  even  to  his  face,  becaufe  he  ivas  to  be 
blamed,^  Gal.  ii.  II.  Therefore  neither  is  the  church,  nor  Peter 
nor  the  apofties,  nor  angels  from  heavea  to  be  heard,  unlefs  they 
bring  and  teach  the  pure  word  of  God. 

This  argument  even  at  this  day  is  not  a  little  prejudicial  to  our 
caufe.  For  if  we  may  neither  believe  the  pope,  nor  the  father?, 
nor  Luther,  nor  any  other,  e^^cept  they  teach  us  the  pure  word  of 
God,  whom  ftiall  we  then  believe  ?  Who  in  the  mean  while  fhall 
certify  our  confciences  which  part  teacheth  the  pure  word  of  God, 
we  or  our  adverfaries ;  for  they  boaft  that  they  alfo  have  the  pure 
word  of  God  and  teach  it.  Again,  we  believe  not  the  Papifts, 
becaufe  they  teach  not  the  word  of  God,  neither  can  they  teach 
it.  Contrariwife,  they  hate  us  moft  bitterly,  and  perfecute  us  as 
moft  peftilent  heretics  and  feducers  of  the  people.  What  is  to  be 
done  in  this  cafe  ?  Shall  it  be  lawful  for  every  fantaftical  fpirit,  to 
teach  what  himfelf  choofes,  feeing  the  world  can  neither  hear  nor 
abide  our  do6lrine  ?  For  although  we  glory  with  Paul,  that  we 
teach  the  pure  gofpel  of  Chrift,  yet  we  profit  nothing,  but  are  com- 
pelled to  hear,  that  this  our  glorying  is  not  only  vain,  ra(h  and 
arrogant,  but  alfo  deviHfa  and  full  of  blafphemy.  Fmt  if  we  abafe 
ourfelves  and  give  place  to  the  rage  of  our  adverfaries,  then  both 
the  Papifts  and  Anabaptifts  wax  proud.  The  Anabaptifts  will 
vaunt  that  they  bring  and  teach  fome  ftrange  thing  which  the  world 
never  heard  of  before.  The  Papifts  will  fet  up  again  and  eftablifh 
their  old  abominations.  Let  every  man  therefore  take  heed,  that 
he  be  moft  fure  of  his  calHng  and  dodrine,  tiiat  he  may  boldly  fay 
with  Paul,  But  though  we,  or  an  atigelfrom  heaven,  preach  any 
other  gofpel  unto  you,  than  that  ivhlch  <iue  have  preached  unto  you, 
hi  him  be  accurfed.  Gal.  i.  8. 


7(5  GALATIANS. 

Verfes  13,  14.  For  ye  have  heard  of  my  conxtrjaiion  m  time  pcjt, 
in  the  jfeivs  religion,  honu  thai  Icycnd  vieafures  I  perfccuteJ  the 
church  of  God  and  ivajled  it,  and  proft,ui  in  the  Jt'iu's  rcl'^bn, 
above  many  my  equals   in  mine  oivn  nation. 

This  place  hath  in  it  no  finguUr  docttine,  notwlth.^aidin^  Pad 
alledgcth  here  his  own  example,  fiwing,  I  hive  def^-nded  the  tra- 
ditions of  the  pharifees  and  the  jewiih  reJipion  more  confiantly 
than  ye  and  all  your  falle  teachers.  V/hcrclbre  if  the  righteour- 
nefs  of  the  law  had  been  any  thing  worth,  I  had  not  turned  back 
from  it  ;  in  the  keeping  whereof  notwithfianding  before  I  knev/ 
Chrift,  I  did  fo  exercife  myfeif,and  fo  profit  therein,  that  I  excelled 
many  of  my  companions  ot  mine  own  nation.  Moreover  I  was  fo 
zealous  in  defence  of  the  fame,  that  I  perfecuted  the  church  of  God 
extremely,  and  waded  it,  having  received  am horify  from  the  chief 
priefls  :  and  ivhcn  they  ^d^  re  put  to  death  I  gave  my  voiie  agaivjl  them^. 
And  I pi:nij}:edthem  oft  in  every  fynagcgue^  and compc  led  them  to  II a f 
pheme;  and  being  exceedingly  mqd  againft  thsm,  I  perf touted  them  even 
unto  Jlrange  cities ,   Aas  XKvi.    JO,  il. 

Verfe  l^.   Being  more  exceedingly  zealous  cf  the  traditions  of 

my  fathers. 

He  calleth  not  here  the  traditions  of  the  fr.thers,  the  pharifaical 
or  human  traditions ;  for  in  this  place  he  treateth  not  of  the  phari- 
faical tradicions,  but  of  a  far  higher  matter,  and  therefore  he  call- 
eth even  that  holy  law  of  Mofes,  the  fathers*  traditions  ;  that  is 
to  fay,  received  and  left  as  an  inheritance  from  the  fathers.  For 
thefe  (faith  he)  vuhsn  I  nvas  in  the  jc^luJjJo  religion,  I  tuas  very 
zealous.  He  fpeaketh  after  the  fame  manner  to  the  Philippians. 
j^s  touching  the  laiu,  (faith  he)  a pharifec  ;  concerning  %eal,  perfe- 
cuting  the  church  ;  i.ouching  the  righteoufnefs  ivhlch  is  in  the  la-,-J, 
hlameiefs,   Phil.  iii.   5,   6. 

As  though  he  would  lay,  Here  I  may  glory,  and  may  compare 
with  the  whole  nation  of  the  Jews,  ye  a,  even  with  the  beft  and 
hoiiefl:  of  ail  thofe  who  are  of  the  circumcifion  ;  let  them  flic\v 
me  if  they  can,  a  more  zealous  and  earnefl  defender  of  ?viofes'  law, 
than  I  have  been.  This  thing  (O  ye  Galatians)  ought  to  have 
pcrfuaded  you,  not  to  believe  thefe  deceivers,  who  magnify  the 
righteoufnefs  of  the  law,  as  a  matter  of  great  importance  wlicre- 
fis,  if  there  were  any  caufe  to  glory  in  the  righteoufnefs  of  the  law, 
I  have  more  caufe  to  glory  than  any  other. 

]n  like  manner  fay  I  of  myfelf,  that  before  I  was  lightened 
with  tlie  knowledge  cf  the  gofj^el  I  was  as  zealous  for  the  papif- 
tlcrd  lav.'s  and  traditions  of  the  fathers,  as  ever  any  was,  mod  earn- 
eflly  maintaining  and  defending  them  as  holy  and  nccclfiry  to  fal- 
vation.  Moreover,  T  endeavoured  to  obfcrve  and  keep  them  myfelf 
as  mucii  as  was  poOible  for  me  to  do,  ptmilhing  my  poor  body 
with  iafiing,  watching,  praying,    and  oiher  exerciles,  more  tlian 


G  A  L  A  T  I  A  N  S.  77 

rJi  th.ey  who  at  this  day  do  fo  bitterly  hate  and  perfecute  me,  be- 
caufc  now  I  take  from  them  the  glory  of  juflifying  by  works  and 
merits.  For  I  was  fo  diligent  and  fuperftitious  in  the  obfer^^tion 
hereof,  that  1  laid  more  upon  my  body  than  without  danger  of 
health  I  was  able  to  bear.  1  honored  the  pope  of  mere  confcience 
and  unfeignedly,  not  fceking  after  prebends,  promotions  and 
livings:  But  whatfoever  I  did,  1  did  it  with  a  fmgle  heart,  of  a 
good  zeal,  and  for  the  glory  of  God.  But  thofe  things  which 
then  were  gainful  unto  me,  now  wiih  Paul  I  count  to  be  but  lofs, 
for  the  excellency  of  the  knowledge  of  Jefus  Chriil  my  Lord* 
Phil.  iii.  8.  But  our  adverfaries,  as  idle  beiles  and  tried  with 
no  temptations,  believe  not  that  I  and  many  others  have  endured 
fuch  things  :  I  fpeak  of  fach  as  with  great  defne  fought  for  peace 
and  qaistnefs  of  confcience,  which  notwithdanding  in  fo  great 
•  darknefs  it  was  not  poiTib'e  for  them  to  find. 

Verfes  15,  ?6,  17.  But  ivhen  it  pkafed  Gcd,  nvho  ftparated  me 
from  my  mother's  nL'omh,  and  called  fne  by  his  grace^  to  repeal  his 
Sqn  in  me,  that  I  might  preach  him  among  the  heathen  ;  immedi- 
iitely  I  conferred  not  ^jcith  f!e/h  and  blood  i  Neither  iveni  I  up  to 
yerufalem^  to  them  which  ivere  apofdcs  before  me ;  but  I  'went 
into  /Irahia,  and  returned  again  unto  Damafcu^. 

This  is  the  firH:  journey  of  Paul.  And  here  he  witnefTeth,  that 
iiraightway,  after  he  was  called  by  tiTe  grace  of  God  to  preach 
Chrifl  among  the  Gentiles,  he  went  into  Arabia  '.vithout  the  ad- 
vice of  any  man,  to  that  work  whereunto  he  v/as  called.  And  this 
place  witnelTeth  by  whom  he  was  taught,  and  by  what  means  lie 
came  to  the  knowledge  of  thegolpel  and  to  his  apoftlelhip.  When 
it  had  pleafed  God,  (laith  he.)  As  if  he  would  fay,  I  have  not 
deferved  it,  becaufe  I  was  zealous  of  the  law  of  God  Vv'ithout 
judgment  nay,  rather  this  foolifli  and  wicked  zeal  flirred  me  up, 
that  God  fo  permitting,  I  fell  headlong  into  more  abominable  and 
outrageous  iins.  I  perfecuted  the  church  of  God,  I  was  an  enemy 
to  Chrift  I  blafphemed  his  gofpel,  and  to  conclude,  I  was  the 
author  of  fhedding  much  innocent  blood.  This  was  my  defert, 
and  in  the  midfi:  of  this  cruel  rage  I  was  called  to  fuch  ineflimable 
grace  ''v'l'hat !  was  it  becaufe  of  this  outrageous  cruelty  ?  No  in- 
deed :  But  the  abundant  grace  of  God,  who  calleth  and  fueweth 
mercy  to  whom  he  will,  pardoned  and  forgave  me  all  thofe  blaf- 
phemies;.and  for  thefe  my  horrible  fin-.5  f  which  then  I  thought  to 
be  perfect  righteoufnefs  and  an  acceptable  fervice  unto  God)  he 
gave  unto  me  his  grace,  the  knowledge  of  liis  truth,  and  called 
me  to  be  an  apoftlc. 

We  alfo  are  come  at  this  day  to  the  knowledge  of  grace  by  the 
felf  iame  merits.  I  crucified  Chrift  daily  in  my  monkiililife,  and 
blafphemed  God  through  my  falfe  faith  wherein  I  then  continually 
lived.  Outvi/'ardiy  I  was  not  as  other  men.  extortioners,  unjuft, 
^^'hort'mcrgers ;  but  I  kept  chartity,povcrty  andobcdience.  Moreover 


7«  GALATIANSe 

I  was  free  from  the  cares  of  this  prefent  hfe.  I  was  only  given  to  fac- 
ing, watcliing, praying,  faying  of  mafles  and  fuch  like.  Notwithftand- 
ing  m  the  mean  time  I  foflered  under  this  cloaked  holinefs  and  truft 
in  mine  own  rightcoufnefs,  contitmal  miftrull,  doubtfulnefs,  fear, 
hatred  and  blafphemy  againft:  God.  And  this  my  rightcoufnefs 
was  nothing  eh^e,  but  a  filthy  puddle,  and  the  very  kingdom  of 
the  devil.  For  fatan  Joveth  fuch  faints,  aud  accounteth  them  for 
his  dear  darlings,  who  deftroy  their  own  bodies  and  fouls,  and 
deprive  themfelves  of  all  the  bleflings  of  God's  gifts.  In  the  mean 
time  notwithftanding,  wickednefs,  blindnefs,  contempt  of  God, 
ignorance  of  the  gofpel,  profanation  of  the  facraments,  blafphem- 
injT  and  treadincr  of  Chrift  under  foot,  and  the  abufe  of  all  the 
benefits  and  gifts  of  God  do  reign  in  them  at  the  full.  To  con- 
clude, fuch  faints  arc  the  bond  flaves  of  fatan,  and  therefore  arc 
driven  to  fpeak,  think  and  do  whatfoever  he  will,  although  out- 
wardly they  feem  to  excel  all  others  in  good  works,  in  holinefs 
and  flritftnefs  of  life. 

Such  we  were  under  the  popedom  ;  verily  ro  lefs  (if  not  more) 
contumelious  and  blafphcmous  againft  againft  Chriil:  and  his  goi- 
pel  than  Paul  himfelf,  and  efpecialiy  I ;  for  I  did  fo  highly  efleem  « 
the  pope's  authority,  that  to  diffent  from  him,  even  in  the  leafl 
point,  I  thought  it  a  fin  worthy  of  everlafling  death.  And  that 
wicked  opinion  caufed  me  to  think  John  Hufs  was  a  curfed  heretic, 
yea,  and  I  counted  it  a  heinous  of!encc,  but  once  to  think  of  hi:.-, ; 
and  I  would  myfelf  in  def?nce  of  the  pope's  authority  have  minif- 
tered  fire  and  fword,  for  the  burning  and  deftroying  of  that  heretic, 
and  thought  it  a  hiph  fervice  unto  God  fo  to  do.  Wherefore,  if 
ye  compare  publicans  and  harlots  with  thofe  holy  hypocrites,  they 
are  not  evil.  For  they,  when  they  offend,  have  remorfe  of  con- 
fcience,  and  do  not  jufi:ify  their  wicked  doings ;  but  thefe  men 
are  fo  far  from  acknowledging  their  abominations,  idolatries,  wick- 
ed will  worfhij'pings  and  ceremonies  to  be  fins,  that  they  affirm 
the  fame  to  be  rightcoufnefs,  and  a  mofl  facred  facrifice  unto  God, 
yea,  they  adore  them  as  matters  of  fingular  holinefs,  and  through 
them  do  promife  falvation  unto  others,  and  alfo  fell  tliem  for  mo- 
ney, as  things  available  to  falvation. 

'J 'his  is  then  our  goodly  lighteoufnefs,  this  is  our  high  merit— 
which  bringcth  unto  us  the  knowledge  of  grace,  viz.  That  we 
have  fo  deadly  and  devilifnly  perfecuted,  blafphemed,  trodden  un- 
der foot,  and  contemned  God,  Chriil,  the  gofpel,  faith,  the  facra- 
ments,  all  godly  men,  the  true  worfhip  of  God,  and  have  taught 
and  cftablifhed  quite  contrary  things.  And  the  more  holy  we 
were,  the  more  were  we  blinded,  and  the  more  did  we  worfliip 
the  devil.  There  was  not  one  of  us,  but  vv^as  a  blood-fucker,  if 
not  in  deed,-  yet  in  heart. 

Vcrfc  ij^.    But  when  il  plenfed  God — 
As  though  he  would  fay  ;   It  is  the  alone  and  ine(}imable  favor 
^-  God,  thr.t  r.ot  cn'y  he  hath  fparcd  me,  fo  wicked  and  fo  ac- 


GALATIANS,  79 

curfed  a  wretch,  fuch  a  blafphemer,  a  perfccutor,  and  a  rebel 
againO:  God,  but  befides  that,  hath  alfo  given  unto  me  the  know- 
Jedge  of  fifclvation,  his  Spirit,  Chrift  his  Son,  the  ofEce  of  an  apof- 
tle  and  everlafting  Hfe,  So  God  beholding  us  guilty  in  the  Hke 
fins,  hath  not  only-  pafdoned  our  impieties  and  blafphemies,  of 
his  mere  mercy  for  ChrifPs  fake,  but  hath  alfo  overwhelmed  us 
with  great  benefits  and  fpirituai  gifts-  But  many  of  us  are  not 
only  unthankful  unto  God  for  this  his  ineftimable  grace,  and^  as  it 
is  written  2  Pet.  i.  9.  do  forget  tfie  cleanfing  of  their  old  (ins, 
but  alfo  opening  again  a  window  to  the  devil,  they  begin  to  loath 
his  word,  and  many  alfo  do  pervert  and  corrupt  it^  and  fo  become 
authors  of  new  errors.  The  ends  of  thefe  men  are  worfe  than 
the  beginnings,  Matth.  xii.  45. 

Verfe  15.    Who  feparated  me  from  my  Mother^  s  nvomh-^ 

This  is  a  Hebrew  phrafe;  as  if  he  faid.  Who  had  faniflified, 
ordained  and  prepared  me.  That  is,  God  had  appointed,  when 
I  was  yet  in  my  mother's  womb,  that  I  fiiould  fo  rage  againll  his 
church,  and  that  afterward  he  would  mercifully  call  me  back  again 
from  the  midft  of  my  cruelty  and  blafphemy,  by  his  mere  grace, 
into  the  way  of  truth  and  falvation.  To  be  fiiort,  when  I  was 
not  yet  born,  I  was  an  apoftle  in  the  fight  of  God,  and  when  the 
time  was  come,  I  was  declared  an  apoftle  before  the  whole  world. 

Thus  Paul  catteth  off  ail  deferts,  and  giveth  glory  to  God 
alone,  but  to  himfelfall  (hame  and  confufion.  As  though  he 
would  fay  All  the  gifts,  both  fmall  and  great,  as  well  fpirituai 
as  temporal,  which  God  purpofed  to  give  unto  me,  and  all  the 
good  things  which  at  any  time  in  all  ray  life  I  fiiould  do,  God 
himfelf  had  before  appointed  when  I  was  yet  in  my  mother's  womb, 
where  I  could  neither  wifii,  think,  nor  do  any  good  thing.  There- 
fore this  gift  alfo  came  unto  me  by  the  mere  predeftination  and 
free  mercy  of  God,  before  I  was  yet  born.  Moreover,  after  I 
v/as  born,  he  fupported  me,  being  laden  with  innumerable  and  moft 
horrible  iniquities.  And  that  he  might  the  more  manifeftly  declare 
the  unfpeakable  and  ineftimable  greatnefs  of  his  mercy  to*vards  me, 
he  of  his  mere  grace  forgave  my  abominable  and  infinite  fins,  and 
moreover  replenilhed  me  with  fuch  plenty  of  his  grace,  that  I  did 
not  only  know  v/h at  things  are  given  unto  Chrift,  but  preached  the 
fame  alfo  unto  others.  Such  are  the  deferts  and  merits  of  all  men, 
and  efpecially  of  thofe  old  dotards,  who  exercife  themfdves  wholly 
in  the  ftinking  puddles  of  man's  own  righteoufnefs. 

Verfe  1 5.  And  called  me  by  his  grace'—' 

Mark  the  diligence  of  the  apoftle.     He  called  me,   (faith  he) 

how?  was  it  for  my  Pharifaical  religion,  or  for  my  blamelefs  and 
holy  life,  for  my  praj^ers,  fafting  and  works  ?  No.  Much  iefs  then 
for  my  blafphemies,  perfecutions,  oppreflion?  ?  How  then  >  by  his 
mere  ^race  only  ^ 


Bo  GALATIANS. 

Verfe  16.   Tu  reveal  his  Son  hi  mc — 

You  hear  in  tliis  place,  what  manner  of  doifirine  Is  f^iveri  and 
committed  to  Paul,  viz.  The  doflrine  of"  the  gofpi!,  which  is  the 
revelation  of  the  Son  of  God.  This  is  a  djdlrliie  quite  contrary 
to  the  I'Av,  which  revealeth  not  the  Son  cf  God,  bul  it  {l:c\vetVi 
forth  fin,  it  terrilict-h  the  confcience,  it  revealeth  death,  the  wrath 
and  judgment  of  God,  and  hell.  The  gofpel  therefore  n  fuch  a 
do(fliln'^,  as  admittcth  no  law;»yea,  it  muft  be  f:;parate  as  far  from 
the  lav/,  as  there  is  diilance  between  heaven  and  earth.  Ti;is 
difference  in  itfclf  is  eafy  and  plain,  but  unto  us  it  is  hard  and  full 
of  difficulty.  For  it  is  an  eaf/  matter  to  f^y  that  thego!pcI  is  no- 
thing elfe  but  the  revealing  of  the  Son  of  God,  or  the  knowledge 
ofjefus  Chrift,  and  not  the  revealing  ofihc  law;  but  in  the  agony 
and  conflivSi:  of  confcience,  to  hold  this  fait  and  to  pradtife  it  indeed^ 
it  is  a  haid  matter,  yea,  to  thera  alfo  that  are  molt  excrcii^-d 
therein. 

Now,  if  the  gofpel  be  the  revealing  of  the  Son  of  God  (as  Paul 
defineth  it  in  this  place,)  then  furely  it  accufeth  not,  it  teareth 
not  the  confcience,  it  thrcatencth  not  death,  it  bringeth  not  to  de- 
fpair,  as  die  lav/  doth;  but  it  is  a  doiflrine  concerning  Chriil, 
which  is  neither  law  nor  work,  bat  our  rightcoufnefs,  wifdorn, 
fandification  and  redemption  1  Cor.  i.  30.  Although  this  thing 
be  more  clear  than  the  fun  light,  yet  notwithftanding  the  madnefs 
and  bliiidnefs  of  the  Papiih  hath  been  fo  great,  that  of  the  gofpel 
they  have  made  a  law  of  charity,  and  of  Chrift  a  law-maker,  giv- 
ing more  liraight  and  heavy  commandments  than  Mofes  himfeif. 
Biit  the  gofpel  teacheth,  that  Chrift  came  not  to  fet  forth  a  new 
law,  and  to  give  commandments  as  touching  manners;  bat  that  hef 
came  to  this  end,  that  he  might  be  made  an  oblation  for  the  fins  of 
of  the  whole  world,  and  that  our  fins  might  be  forgiven,  and  ever- 
lafting  life  given  unto  us  for  his  fake,  and  not  for  the  works  of  the 
lav/,  or  for  our  own  rifrhteoufnefs.  Of  this  ineftimable  trcafdre 
freely  bellowed  upon  us,  the  gofpel  properly  preacheth  unto  us. 
Wherefore  it  is  a  kind  of  do(51rine  thatis  not  learned  or  gotten  by 
any  ftudy,  diligence  or  wifdom  of  n);;n,  nor  yet  by  the  law  of  God, 
but  is  revealed  by  God  himfclf  (as  Paul  faith  in  this  place)  firft  by 
the  eternal  word;  then  by  the  working  of  God's  fpirit  inwardly. 
The  gofpel  therefore  is  a  divine  word  that  came  down  from  hea- 
ven and  is  revealed  by  the  Holy  Ghoft,  (who  was  alfo  fent  for 
the  fame  purpofe)  yet  in  fach  fort  notwithftanding  that  the  out- 
ward word  muft  go  before.  For  Paul  himfclf  had  no  inward 
revelation,  until  he  had  heard  the  outward  wmd  from  licaven, 
which  v/as  this,  Saul,  Saul,  lohy  perfecutcjt  ihou,  vie  ?  Acts  ix.  4. 
Firft,  therefore  he  heard  the  outward  word,  then  afterwards  fol- 
lowed revelations,  the  knowledge  of  tiie  word,  faith,  and  the  girts 
of  the  Holy  Glioft. 


GALATIANS.  8; 

Verfe  1 6.   Thai  I  might  preach  him  among  the  heathen — 

It  pleafed  God  (faith  he)  to  reveal  his  Son  in  me.  To  what 
jpurpofe  ?  not  only  that  I  myfelf  fhould  believe  in  the  Son  of  Godj» 
but  alfo  that  I  fhould  preach  him  among  the  Gentiles.  And  why 
not  among  the  Jews?  Lo,  here  we  fee  that  Paul  is  properly  th^ 
apoftle  of  the  Gentiles,  although  he  preached  Chrifl:  amoiig  the 
Jews  alfo. 

Paul  comprehendeth  here  in  few  words  (as  he  is  -Wonti)  his  whole 
divinity,  which  is  to  preach  Chrifl  among  the  Gentiles  ;  As  if  he 
would  fay,  I  will  not  burden  the  Gentiles  with  the  law,  becaufe 
I  am  the  apoflle  and  evangelifl  of  the  Gentiles,  and  not  tlieir  law 
giver.  Thus  he  diredeth  all  his  words  againll:  the  falfe  apoflles. 
As  though  he  v/ould  fay^  O  ye  Galatiarrs,  ye  have  not  heard  the 
righteoufnefs  of  the  law  or  of  works  to  be  taught  by  me;  for  this 
belongeth  to  Mofes,  and  not  to  me  Paul,  being  the  apoflle  of  the 
Gentiles;  for  my  office  and  miniflry  is  to  bring  the  gofpel  unto 
you,  and  to  fiiew  unto  you  the  fame  revelation  which  I  myfelf  have 
had;  therefore  ought  you  to  hear  no  teacher  that  teacheth  the  law. 
For  among  the  Gentiles  the  law  ought  not  to  be  preached  but  the 
gofpel ;  not  Mofes,  but  the  Son  of  God ;  not  the  righteoufnefs  of 
works,  but  the  ^righteoufnefs  of  faith.  This  is  the  preaching  that 
properly  belongeth  to  the  Gentiles. 

Verfe  i6.  Immediately  I  conferred  nsi  luithfiejh  andUood — 

Paul  here,  making  mention  of  flefh  and  blood,  fpeaketh  not  oJl" 
the  apofHes,  for  by  and  by  he  addeth,  Neither  ivent  J  tip  to  yerii- 
falem,  to  them  which  luere  apojllex  before  nie.  But  this  is  Paul's 
meaning,  that  after  he  had  once  received  the  revelation  of  the  gof^ 
pel  from  QhrlH,  he  confulted  not  with  any  man  in  Damafcusj 
much  lefs  did  he  defire  any  man  to  teach  him  the  gofpel :  again, 
that  he  v/ent  not  to  Jerufalem,  to  Peter  and  the  other  apofHes  to 
learn  the  gofpel  of  them,  but  that  forthwith  he  preached  Jefus 
Ghriil  in  Damafcus,  where  he  received  baptifm  of  Ananias,  and 
impofition  of  hands  ;  for  it  was  neceifary  for  him  to  have  the  out- 
ward fign  and  teftimony  of  his  calling.  The  fam<i  alfo  writetli 
Luke,  Ads  ix. 

Verfe  17.  Neither  toent  I  up  to  Jerufalem^  to  ihem  'which  nuere 
apoflles  before  me,  but  I  loent  into  Arabia)  and  returned  again 
unto  Damafcus. 

That  is,  1  went  into  Arabia  before  I  faw  the  apoftles  or  con- 
fiilted  with  them  and  forthwith  I  took  upon  me  the  office  of  preach- 
ing among  the  Gentiles :  for  thereunto  I  was  called,  and  had  alfo 
received  a  revelation  from  God.  He  did  not  then  receive  his 
gofpel  of  any  man,  or  of  the  apoflles  themfelves,  but  was  content 
with  his  heavenly  calling,  and  with  the  revelation  of  Jefus  Chrift 
alone.     Wherefore  this  whole  place  is  a  confutation  of  the  falfe 

M 


8i  G  A  L  A  T  I  A  N  S. 

rpofllcs*  argument,  which  they  ufed  agalnft  Paul,  Taying,  that  he 
was  but  a  fchouir  dnd  a  hearer  of  the  apollles,  who  hved  after  the 
law  ;  and  mpicovcr  that  Paul  himfelf  alfo  had  lived  according  to 
the  law,  and  therefore  it  was  neceirny  that  the  Gentiles  themfelves 
fhould  keep  the  lave  and  be  circumcifed.  To  the  end  therefore 
that  he  might  fiop  the  mouths  of  thefc  cavillers,  he  rehearfeth  this 
long  hifl:ory  :  Before  my  converfion  (faith  he)  1  learned  not  my 
gofpel  of  the  apoftle^i)  nor  of  any  other  of  the  brethren  that  believ- 
ed, (for  I  perfecuted  extremely,  not  only  this  doctrine,  but  alfo 
the  church  of  God,  and  wafted  it,)  neither  after  converfion;  for 
forthwith  I  preached  not  Mofes  with  his  law,  but  Jefus  Ciirirt:  at 
Damafcus,  confulting  with  no  man,  nefdier  as  yet  having  feea 
any  of  the  apoftles. 

Verfes  18,  19.  T^hen  lifter  three  years  J  ivcnt  up  to  yerufalenit  t9 
fee  Peter,  and  ab&de  avith  him  jif teen  days*  But  other  of  the  apof 
ties  fanv  I  nonet  fwve  james  the  Lord^s  brother. 

Paul  grantelh  that  he  was  with  the  apoftles,  but  not  with  all  the 
apoftles.  Howbeit  he  declareth  that  he  went  up  to  Jerufalem  to 
them,  not  commanded,  but  of  his  own  accord,  not  to  learn  any 
thing  of  them,  but  to  fee  Peter.  The  fame  thing  Luke  alfo  writ- 
teth  in  A<5ls  ix.  27.  that  Barnabas  led  Paul  to  the  apoftles,  and 
declared  to  them,  how  that  he  had  fecn  the  Lord  in  the  way, 
and  that  he  fpake  unto  him,  alfo  that  he  had  preached  boldly  at 
Damafcus  in  the  name  of  Jefus.  This  witnefs  beareth  Barnabas 
of  him.  All  his  words  therefore  are  fo  framed,  that  they  prove 
his  gofpcl  not  to  be  of  man.  Indeed  he  granteth  that  he  had  feen 
Peter  and  James  the  brother  of  our  Lord,  but  none  other  of  the 
apoftles  befides  thefe  two,  and   that  he  learned  nothing  of  them. 

He  granteth  therefore  that  he  was  at  Jerufalem  \vith  the  apoftles ; 
and  this  did  the  falfc  apoftles  only  report.  He  granteth  moreover 
that  he  had  lived  after  the  manner  of  the  Jews,  but  yet  only  among 
the  Jews.     And  this  is  it  which  he  faith  in  the  i  Cor.  ix.  19,  20, 

12.      For  though  I  be  free  from  ail  men^  yet  have  I  made  my f elf 

fervant  unto  all^  that  I  might  gain  the  more.  To  the  yeivs,  I  be- 
came a  ^eziff  that  /might  gain  the  'Jenvs  : /  am  made  all  things 

to  all  mcKi  that  I  might  by  all  means favefome.  He  granteth  there- 
fore that  he  was  at  Jerufalem  with  the  apoftles,  but  he  denieth  that 
he  had  learned  his  gofpel  of  them.  Alfo  he  denieth  that  he  was 
conftrained  to  leach  the  gofpel  as  the  apoftles  had  prefcribed.  The 
whole  efFe(5l  then  of  this  matter  lieth  in  this  word,  to  fee  ■:  I  went 
(faith  he)  iofee  Peter,  and  not  to  learn  of  him.  Therefore  neither 
is  Peter  my  mafter,  nor  yet  James.  And  as  for  the  other  apof- 
tles, he  utterly  denieth  that  he  faw  any  of  them. 

But  why  doth  Paul  repeat  this  fo  often,  that  he  learneth  not  his 
gofpel  of  men  nor  of  the  apoftles  themfelves  ?  His  purpofe  is  this 
to  pcrfuade  the  churches  of  Galatia  who  were  now  led  away  by  the 
f«lfe  apoftles,  and  to  put  them  out  of  all  doubt,  that  his  gofpel 


GALATIANS.  83 

.was  the  true  word  of  God,  and  for  this  caufe  he  repeateth  it  fo 
often.  And  if  he  had  not  prevailed  herein,  he  could  never  have 
flopped  the  mouths  of  the  falfe  apoftles.  For  thus  they  would  have 
objedted  again  ft  him ;  We  are  as  good  as  Paul,  we  are  the  difciples 
of  the  apoftles  as  well  as  he;  moreover,  he  Is  but  one  alone,  and 
we  are  many;  therefore  we  excel  him,  both  in  authority  and  in 
number  alfo. 

Here  Paul  was  conftrained  to  glory,  to  affirm  and  fwear,  that 
he  learned  not  his  gofpel  of  any  man,  neither  received  it  of  the 
apoftles  themfelves.  For  his  n^niftry  was  here  in  danger,  and  all 
the  churches  likewife  who  had  ufed  him  as  their  chief  paftor  and 
teacher.  The  necelTity  therefore  of  his  miniftry  and  of  all  the 
churches  required,  that  with  a  holy  pride  he  fhould  vaunt  of  his 
vocation,  and  of  the  knowledge  of  the  gofpel  revealed  unto  him  by 
Chrift,  that  their  confciences  might  be  thoroughly  perfuaded  that 
his  doftrine  was  the  true  word  of  God.  Here  had  Paul  a  weighty 
matter  in  hand;  namely,  that  all  the  churches  in  Galatia  might  be, 
kept  in  found  dotStrine;  yea,  the  controverfy  was  indeed,  as  touch- 
ing life  and  death  everlafting.  For  if  the  pure  word  of  God  be 
once  taken  away,  there  remaineth  no  confolation,  no  life,  no  fal- 
vation.  The  caufe  therefore  why  he  reciteth  thefe  things,  is  to  re- 
tain the  churches  in  true  and  found  dodrine.  His  purpofe  is  there- 
fore to  fhew  by  this  hiftory,  that  he  received  the  gofpel  of  no  man. 
Again,  that  he  preached  for  a  certain  time,  namely,  the  fpace  of 
three  or  four  years,  both  in  Damafcus  and  Arabia,  by  revelation 
from  God,  before  he  had  feen  any  of  the  apoftles,  even  the  felf- 
fame  gofpel  that  the  apoftles  had  preached. 

Verfe  20.  Noix)  the  things  nvhich  I  nvrite  imlo  you,  behold,  before 

God  I  lie  not. 

Wherefore  addeth  he  an  oath  ?  Becaufe  he  reporteth  a  hiftory 
he  is  conftrained  to  fwear,  to  the  end  that  the  churches  might  be- 
lieve him,  and  alfo  that  the  falfe  apoftles  ftiould  not  fay.  Who 
knoweth  whether  Paul  fpeaketh  the  truth  or  not  ?  Here  you  fee 
that  Paul,  the  ele6l  velTel  of  God,  was  in  fo  great  contempt  among 
his  owH  Galatians,  to  whom  he  had  preached  Chrift,  that  it  was 
neceftary  for  him  to  fwear  that  he  fpake  the  truth.  If  this  happen- 
ed then  to  the  apoftles,  to  have  fo  mighty  adverfaries,  that  they 
durft  defpife  them,  and  accufe  them  of  lying,  what  marvel  is  it 
if  the  like  at  this  day  happen  unto  us,  who  in  no  refped  are  wor- 
thy to  be  compared  with  the  apoftles  ?  He  fv/eareth  therefore  in  a 
matter  (as  it  feemeth)  of  no  weight,  that  he  fpeaketh  the  truth, 
namely,  that  he  tarried  not  with  Peter  to  learn  of  him,  but  only 
to  fee  him;  but  if  you  weigh  the  matter  diligently,  it  is  very  weigh- 
ty and  of  great  importance,  as  may  appear  by  what  is  faid  before. 
In  like  manner  we  fwear  after  the  example  of  Paul,  in  this  wife, 
Cod  knoweth  that  nve  lie  not,  ^c. 


84  GALATIANS. 

Verfe  21.  jifterivards  I  came  into  the  regions  of  Syria  and  CUlcia-^ 

Syria  and  Cllicia  are  countries  nearly  fituate  together.  This  is 
it  that  he  ftill  goeth  about  to  perfaade^  that  as  well  before  he  had 
feen  the  apoftles  as  after,  he  was  always  a  teacher  of  the  gofpel,. 
and  that  he  received  it  by  the  revelation  of  Chrifl,  and  was  never 
any  difciple  of  the  apoilles. 

Verfes  22,  23,  24.  ylnd  avas  unhnoiun  by  face  unto  the  churches 
of  yudea,  loh'ich  'were  in  Chr'fl.  But  t,hey  had  heard  only ,  thai 
he  ijuhich  pevfccuted  us  in  times  pmfl,  ne^J  preacheth  the  faith  'which 
once  he  dejlroyed.     And  they  glorified  God  in  me. 

This  he  addcth  fqr  the  fequel  and  continuance  of  the  hiflory, 
that  after  he  had  feen  Peter,  he  went  into  Syria  and  Cihcia,  and 
there  preached,  and  fo  preached  that  he  won  the  telfimony  of  all 
the  churches  in  Judea.  As  though  he  would  fay,  I  appeal  to  the 
teftimony  of  all  the  churches,  yea,  even  of  thofe  who  are  in  Judea  : 
For  the  churches  do  witnefs,  not  only  in  Damafcus  Arabia, 
Syria,  and  Cilicia,  but  alfo  Judea,  that  I  have  preached  the  fame 
faith,  which  I  once  withftood  and  perfecuted.  And  they  glori- 
fied God  in  me;  not  becaufe  I  tavight  that  circumcifion  and  the 
law  of  Mofes  ought  to  be  kept,  but  for  the  preaching  of  faith,  and 
for  the  edifying  of  the  churches  by  die  miniftry  of  the  gofpel.  Yc 
therefore  have  the  teftimony  not  only  of  the  people  of  Damafcus 
and  of  Arabia,  but  alfo  cf  the  whole  catholic  or  univerfal  churcl^ 
of  Judea. 


CHAP.    II. 

Verfe  i .   Then  fourteen  years  after ^  I  nvent  up  again  to  jferufalem—-. 

PAUL  taught  that  the  Gentdes  were  juftified  by  faith  only, 
without  the  works  cf  the  lavv.  This  dodrine  when  he  had 
publifhcd  abroad  among  the  Gentiles,  he  comcth  to  Antioch,  and 
declareth  to  the  difciples  what  he  had  done.  Then  they  who  had 
been  trained  up  in  the  old  cuftoms  of  the  law,  rofe  ag^inft  Paul 
•with  great  indignation,  for  that  he  preached  to  the  Gentiles  liberty 
from  the  bondage  of  the  law.  Whereupon  followeth  great  dif- 
fcntion,  which  afterwards  flirred  up  new  troubles.  Paul  and 
Barnabas  flood  ftrongly  to  die  truth,  and  teftified  faying,  Where- 
fcever  we  preached  among  the  Gentiles,  the  Holy  Ghoft  came 
and  fell  upon  thofe  who  heard  the  word:  i:\ndthiswas  done 
throughout  all  the  churches  of  the  Gentiles,  but  we  preached  not 
circumcifion,  neither  did  y/e  require  the  keeping  of  the  law,  but 
we  preached  faith  only  in  Jefus  Chriit,  and  at ,  this  preaching  of 
faith,  God  g.-ve  to  the  hearers  the  Holy  GholL  The  Holy 
Ghofl  therpfcre  doth  approve  the  faith  of  the  Gentiks  without  tlie 


GALATIANS,  Sr 


r> 


Jaw  and  circumcifion.  For  if  the  preaching  of  the  gofpel  and  frith 
of  the  Gentiles  in  Chrift  had  not  pleafed  him,  he  had  not  come 
down  in  a  vifible  fhape  lipon  the  uncircumcifed,  who  heard  the 
word.  Seeing  then  by  the  hearing  of  faith  only  he  came  dowh 
ypon  them,  it  is  certain  that  the  Holy  Ghoft  by  this  iign  hath  ap- 
proved the  faith  of  the  Gentiles.  For  it  doth  not  appear  that  this 
v/as  ever  done  before  at  the  preaching  of  the  lav/. 

Then  the  Jews  and  many  of  the  pharifees  who  did  believe,  and 
notwithftanding  bare  yet  a  great  zeal  to  the  law,  earneflly  ftriving 
to  maintain  the  glory  thereof,  fet  themfelves  fiercely  againft  Paul 
(who  affirmed  that  the  Gentiles  were  juftified  by  faith  only  without 
the  works  of  the  law)  contending  that  the  law  ought  to  be  kept 
^nd  that  the  Gentiles  ought  to  be  circumcifed;  for  otherv/ife  they 
could  not  be  faved.  And  no  marvel,  for  the  very  name  of  the  law 
of  God  is  holy  and  dreadful.  The  heathenifh  man,  who  never 
knew  any  thing  of  the  law  of  God,  if  he  hear  any  man  fay  :  This 
doftrine  is  the  law  of  God,  he  is  moved  therewith.  How  then 
could  it  be  but  the  Jews  niuft  needs  be  moved,  and  vehemently 
contend  for  the  maintenance  of  the  law  of  God,  who  even  from 
their  infancy  had  been  nurfed  and  trained  up  therein  ? 

We  fee  at  this  day  how  obftinate  the  papifts  are  in  defending 
their  traditions  and  doftrines  of  devils.  Vv'^herefore  it  was  much 
lefs  to  be  marvelled,  that  the  Jews  didfo  vehemently  and  zealoufly 
flrive  for  the  maintenance  of  their  law,  which  they  had  received 
from  God.  Cudom  is  of  fuch  force,  that  whereas  nature  is  of  it- 
felf  inclined  to  the  obfervation  of  the  law,  by  long  continuance  it 
fo  confirmeth  nature,  that  now  it  becometh  a  double  nature. 
Therefore  it  was  not  pofTible  for  the  Jews  who  were  newly  convert- 
ed to  Chrift,  fuddenly  to  forfake  the  law;  who  though  they  had 
received  the  faith  of  Chrift,  thought  it  neceftary  notwithftanding  to 
obferve  the  law.  And  with  this  their  weaknefs  God  did  bear  for 
a  time*  until  the  do6lrine  of  the  gofpel  might  be  plainly  difcerned 
from  the  law.  So  he  bore  with  the  infirmity  of  Ifrael  in  the  time 
of  king  Ahab,  when  the  people  halted  between  two  religions.  He 
bore  alfo  with  our  weaknefs,  whilft  we  were  under  the  blindnefs  of 
the  pope;  for  he  islong-fuffering  and  full  of  mercy.  But  we  muft 
not  abufe  this  goodnefs  and  patience  of  the  Lord,  nor  continue 
ftill  in  our  weaknefs  and  error,  fmce  the  truth  is  now  revealed  by 
^he  clear  light  of  the  gofpel. 

Moreover,  they  that  ftood  againft  Paul,  affirming  that  the  Gen- 
tiles ought  to  be  circumcifed,  had  to  fay  for  themfelves  firft  the  law 
and  cuftom  of  the  country,  then  the  example  of  the  apoftles,  and 
laft  of  all,  the  example  of  Paul  himfelf,  who  had  circumcifed  Ti- 
mothy. Wherefore  if  Paul  in  his  defence  faid,  that  he  did  not  this 
ofnecellity,  but  for  chrift ian  love  and  liberty,  left  they  who  were 
weak  in  faith,  fhould  be  offended.  Which  of  them  would  believe 
him  ?  Hereunto  all  the  people  would  anfwcr  :  Since  it  is  evident 
that  thou  haft  circumcifed  Tiniothy,  thou  mayeft  fay  what  thoa 


{m  GALATIANS. 

wilt;  notwithftanding  thou  haft  done  it.  For  this  is  a  matter  far 
pafling  all  men's  capacity,  and  therefore  they  could  not  underftand 
jt.  Moreover,  no  defence  can  ferve  when  a  man  halh  loil  the  fa- 
vor of  the  people,  and  is  fallen  into  fuch  deadly  hatred  and  con- 
tempt. Paul  therefore  feeing  this  contention  and  thcfe  clamours 
daily  to  increafc  more  and  more,  and  being  alfo  warned  by  revela- 
tion from  God,  after  fourteen  years,  (befidcs^hofe  wherein  he 
had  preached  in  Damafcus  and  Arabia)  goeth  up  again  to  Jerufa- 
lem,  to  ccfnfer  his  gofpel  with  the  other  apoftles;  yet  not  for  his 
own  caufe,  but  for  the  peoples  fake. 

Now,  this  contention  touching  the  obfervation  of  the  law,  cxer- 
tifed  Paul  a  long  time  after,  and  wrought  him  much  trouble.  But 
I  do  not  think  that  this  is  the  contention  which  Luke  fpeaketh  of  in 
the  xvth  of  the  A6ls,  which  happened  (as  it  appcareth)  by  and  by 
after  the  beginning  of  the  gofpel.  But  this  hiftory  which  Paul  here 
mentioneth,  feemeth  to  be  done  long  after,  when  Paul  had  now  al- 
niofl:  eighteen  years  preached  the  gofpel, 

Verfe  l .    JVith  Barnabas,  and  took  Titus  iv'ith  me  alfo. 

He  jolneth  unto  him  two  witnefTes,  Barnabas  and  Titus  :  Bar- 
nabas was  Paul's  companion  in  preaching  to  the  Gentiles  freedom 
from  the  fervitude  of  the  law.  He  was  alfo  a  witnefs  of  all  thofe 
things  which  Paul  did,  and  had  feen  the  Holy  GhofI:  given  unto 
the  Gentiles  who  were  uncircumclfed  and  irtG.  from  Mofe's  law, 
by  the  preaching  of  faith  in  Jefus  Chrift  only,  and  he  only  ftuck 
to  Paul  in  this  point,  that  it  was  not  neceflary  that  the  Gentiles 
fhould  be  burdened  with  the  law,  but  that  it  was  enough  for  them 
to  believe  in  Chrift.  Wherefore  by  his  own  experience  he  teftifi- 
eth  with  Paul  againft  the  Jews,  that  the  Gentiles  were  made  the 
children  of  God,  and  faved  by  faith  alone  in  Chrift  Jefus,  with- 
out the  law  or  circumciiion. 

Titus  was  not  only  a  chriftian  but  alfo  the  chief  overfeer  in  Crete : 
For  unto  him  Paul  had  committed  the  charge  of  governing  the 
churches  there,  Tit.  i.     And  this  Titus  was  a  Gentile. 

Verfe  2.  j4nd  I  ivent  up  by,  re'velatlon — 

For  unlefs  Paul  had  been  admonifhed  by  revelation,  he  had  not 
gone  up  to  Jerufalem.  But  becaufe  God  warned  him  by  a  fpecial 
revelation,  and  commanded  him  to  go  up,  therefore  he  went. 
And  this  he  did  to  bridle,  or  at  leaft  to  appealer  the  Jews  that  be- 
lieved and  yet  obftinately  contended  about  the  keeping  of  the  law, 
to  the  end  that  the  truth  of  the  gofpel  might  be  the  more  advanced 
and  confirmed. 

Verfe  2.  j^nd  communicated  unto  them  that  gofpel — 

You  hear  then  that  at  length,  after  eighteen  years,  he  went  up 
to  Jcrufaicra  and  conferred  with  the  apoftles  touching  his  gofpel. 


GALATIANS*  S? 

Veife  2.      Which  I  preach  among  th^  Gentiles'^ 

For  among  the  Jews  he  fuffered  the  law  and  circumcifion  for  a 
time,  as  the  other  apoftles  did,  J  am  made  all  things  unto  all  men, 
(faith  he)  l  Cor.  ix.  22.  Yet  ever  holding  the  true  do^irine  of 
the  gofpcl,  which  he  preferred  above  the  law,  circumcifion,  die 
apoftles,  yea,  and  an  angel  from  heaven.  For  thus  faith  he  unto 
the  Jews,  through  this  man  is  preached  unto  you  the  forgivenefs  o^fins  i 
And  he  addeth  very  plainly,  And  by  him  all  that  believe  arejujlified 
from  all  things,  from  ivhich  ye  could  not  be  juflifiedby  the  laiv  of  Mo- 
fes,  Adsxiii.  38,39.  For  this  caufe  he  teacheth  and  defendeth 
the  do6lrine  of  the  gofpel  fo  diligently  every  v/here,  and  nevef 
fuffereth  it  to  come  in  danger.  Notwithftanding  he  did  not  fud- 
dealy  break  out  at  the  firft,  but  had  regard  unto  the  weak.  And 
becaufe  the  weak  fhould  not  be  offended,  there  is  no  doubt  but  he 
fpake  to  the  Jews  after  this  manner  :  If  that  unprofitable  fervice  of 
Mofes's  lav/,  which  nothing  availeth  to  righteoufnef?,  do  fo  highly 
pleafe  you,  ye  may  keep  it  (lili  for  me,  fo  that  the  Gentiles  who 
are  not  bound  to  this  law,  be  not  charged  therewith. 

Paul  therefore  confeifeth,  that  he  conferred  the  gofpel  with  the 
apoftles,  but  (faith  he)  they  profited  me  or  taught  me  nothing; 
but  I  rather  for  the  defence  of  the  liberty  of  the  gofpel,  in  the 
prefence  of  the  apoftles  did  conftantly  refift  thofe  who  would  needs 
force  the  obfervation  of  the  law  upon  the  Gentiles,  and  fo  did 
overcome  them.  Wherefore  your  falfe  apoftles  lie  in  faying  that  I 
circumcifed  Timothy,  that  I  fliaved  my  head  at  Cenchrea,  and 
that  I  went  up  to  Jerufalem  at  the  commandment  of  the  apoftles. 
Nay  rather,  1  glory  that  in  going  up  to  Jerufalem  by  the  revelation 
of  God.  and  not  at  the  commandment  of  the  apoftles,  and  there 
conferring  my  gofpel  with  them,  I  brought  to  pals  the  contrary, 
that  is  to  fay,  obtained  that  the  apoftles  did  approve  me,  and  not 
thofe  who  were  againft  me. 

Now,  the  queftion  whereupon  the  apoftles  conferred  together 
in  this  aifembly,  was  this.  Whether  the  keeping  of  the  law  were 
neceftary  to  juftification  or  not?  To  this  Paul  anfwereth  :  I  have 
preached  unto  the  Gentiles,  according  to  my  gofpel  which  I  re- 
ceived from  God,  faith  in  Chrift  and  not  the  law,  and  at  this 
preaching  of  faith  they  received  the  Holy  Ghoft :  And  hereof 
Barnabas  fliall  bear  me  witnefs.  Wherefore  I  conclude  that  the 
Gentiles  ought  not  to  be  burdened  with  the  law,  nor  to  be  circum- 
cifed. Notwithftanding  I  give  no  reftraint  to  the  Jews  herein ;  who, 
if  they  will  needs  keep  the  law  and  be  circumcifed,  I  am  not 
againft  it,  fo  that  they  do  it  with  freedom  of  confcience.  And 
thus  have  I  taught  and  lived  among  the  Jews,  being  made  a  Jeiv 
unto  the  yeius,  holding  ever  the  truth  of  the  gofpel  notwithftand- 
ing- 

Verfe  ^.  But  privately  to  them  which  'were  of  reputation — 
That  is  to  fay,  I  did  not  only  confer  with  the  brethren,  but 
with  thofe  that  were  the  chiefeft  among  them. 


88  GALATIANS.  - 

Verfc  2.    Lejl  by  any  means  IJIjouU  nw,  or  had  run  in  vain* 

Not  that  Paul  doubted,  that  he  ran  or  had  run  in  vain,  for  as 
much  as  he  had  now  preached  the  gofpel  eighteen  years  (for  it 
followeth  incontinent  in  the  text,  that  he  had  continued  firm  and 
conftant  all  tins  while,  and  has  prevailed)  but  for  thit  many  did 
think  that  Paul  had  therefore  preached  the  gofpel  fo  many  years 
in  vain,  becaufe  he  had  fet  the  Gentiles  at  liberty  from  the  obfer- 
tation  of  the  law.  Moreover,  this  opinion  daily  more  and  more 
increafed,  that  the  law  was  neceil-iry  to  judification.  Wherefore: 
in  going  up  to  Jerufalem  by  revelation,  he  meant  to  remedy  this 
evil,  that  by  this  conference  all  men  might  plainly  fee  his  gofpel 
to  be  in  no  point  contrary  to  the  dot^rine  of  the  other  apollles,  to 
the  end  that  by  this  means  he  niiglit  flop  th-;  mouths  of  the  advert 
fanes,  who  would  elfe  have  faid  that  he  ran  or  had  run  in  vain. 
Note  here  by  the  way,  the  virtue  of  man's  own  righteoufnefs  or 
the  righteoufnefs  of  the  law  to  is  fueh,  that  they  who  teach  it  do 
run  and  live  in  vain. 

Verfe    3.     But  neither  T'llusy  nvho  was  ivith  mej  veing  a  Greek i 

luas  compelled  to  he  circumcifed — 

This  word  [was  compelled]  fufficiently  declareth  what  the  con- 
ference and  conclufion  was,  viz.  That  the  Gentiles  fliould  not 
be  conflrained  to  be  circumcifedj  but  that  circumcifion  fliould  be 
permitted  to  theni  for  a  lime  ;  not  as  nccelTary  to  righteoufnefs,  but 
for  a  reverence  to  the  fathers,  and  for  charity's  fake  towards  the 
weak  (left  they  fliould  be  offended)  until  they  were  grown  up 
more  flrong  in  faith.  For  it  might  have  feenicd  a  very  ftrangc 
and  unfeenily  things  upon  a  fudden  to  forfake  the  law  and  tradi- 
tions of  the  fathers,  which  had  been  given  to  this  people  from  God 
with  fo  great  glory. 

Paul  then  did  not  rejed  circumcifion  as  a  damnable  thing,  nei- 
ther did  he  by  word  or  deed  enforce  the  Jews  to  fotfake  it ;  for 
in  the  I  Cor.  vii.  18.  he  faith,  /r  any  man  calledi  he'uig  circumcif- 
ed? let  him  not  become  iincircumcijed ;  but  he  rejeded  circumcifion 
as  a  thing  not  neceffary  to  righteoufnefs,  feeing  the  fjithers  them- 
ielves  were  not  judified  thereby,  but  it  was  unto  them  as  a  fign  on- 
ly or  a  feal  of  righteoufnefs,  whereby  they  teflified  and  cxercifed 
tiieir  faith,  Rom.  iv.  11.  Notwithllanding  the  believing  Jews 
who  were  yet  weak  and  bare  a  zeal  to  the  law,  hearing  that  cir- 
cumcifion was  not  neceilary  to  righteoufnefs,  could  underftand  this 
no  otherwife,  but  that  it  was  altogether  unprofitable  and  damnable. 
And  this  fond  opinion  of  the  weak  Jews  the  falfe  apofiles  did  in- 
creafe,  to  the  end  that  the  hearts  of  the  people  being  (lirred  up 
againfl:  Paul  by  this  occafion,  tliey  might  thoroughly  difcredit  his 
doiflrine.  So  we  at  this  day  do  not  rejetit  filling  and  other  good 
exercifes  as  damnable  tilings  ;  but  We  teach  that  by  thefe  exercifes 
we  do  not  obtain  remifllon  of  fins.  When  the  people  hear  this, 
by  and  by  they  judge  us  to  fpeak  againfl  good  works.     And  this 


GALATIANS.  89 

opinion  the  Papifts  do  confirm  and  increafe  by  their  preachings  and 
Writings.  But  they  lie,  and  do  us  great  wrong.  For  many  years 
paft  there  was  never  any  that  taught  more  found  and  godly  doftrine 
as  touching  good  works,  than  We  do  at  this  day. 

Paul  therefore  did  not  fo  condemn  cifcumcilion,  as  though  It 
were  fin  to  receive  it  or  kee^  it ;  for  the  Jews  would  have  been 
highly  oifended  ;  but  it  was  decided  in  this  conference  and  coun- 
cil, that  it  was  not  neceffary  to  juftification,  and  therefore  not  to 
be  forced  upon  the  Gentiles.  So  this  moderation  v/as  found,  that 
for  the  reverence  of  the  fathers,  and  charity  towards  the  weak  in 
faith,  the  JeWs  fhould  keep  the  law  and  circumcifion  (till  for  a 
time  ;  notwithftanding  they  fhould  not  thereby  feek  to  be  juftified. 
And  moreover  that  the  Gentiles  fhould  not  be  burdened  therewith, 
both  becaufe  it  would  have  been  to  them  a  very  ftrange  thing,  and 
alfoa^zWm  intolerable^  Ads  xv.  10.  Briefly,  that  none  fhould 
be  conflrained  to  be  circumcifed^  or  any  rellrained  from  circum- 
cifion. 

Paul  therefore  compelled  none  that  Would  be  circumcifed  to 
remain  uncircumcifed,  fo  that  he  knew  circumcifion  not  to  be  ne- 
cellary  to  juftification.  This  conflraint  would  Paul  take  away. 
Therefore  he  fuffered  the  Jews  to  keep  the  law,  fo  that  they  did 
it  with  a  free  confcience  :  For  he  had  ever  taught,  as  well  the 
Jews  as  the  Gentiles,  that  in  confcience  they  ought  to  be  free 
from  the  law  and  circumcifion  ;  like  as  all  the  patriarchs  and  all 
the  faithful  in  the  Old  Teflament  were  free  in  confcience  and  juf- 
tified  by  faith^  and  not  by  the  law  or  circumcifion.  And  indeed 
Paul  might  have  fuffered  Titus  to  be  circumcifed  ;  but  becaufe  he 
faw  that  they  would  compel  him  thereunto,  he  would  not.  For  if 
they  had  prevailed  therein,  by  and  by  they  would  have  gathered 
that  it  had  been  neceffary  to  juftification,  and  fo  through  this  fuf- 
ferance  they  would  have  triumphed  againfl  Paul. 

Now  as  the  falfe  apoftles  would  not  leave  circumcifion  and  the 
obfervation  of  the  law  indifferent,  but  required  the  fame  as  necef- 
fary to  falvation,  fo  at  this  day  our  adverfaries  do  obftinately  con- 
tend, that  men*s  traditions  cannot  be  omitted  without  peril  of  fal- 
vation ;  and  thus  of  an  example  of  charity,  they  make  an  exam- 
ple of  faith,  v/hen  notwithflanding  there  is  but  one  example  of" 
faith,  which  is,  to  believe  in  Jefus  Chriil:.  And  this,  as  it  is 
alone  neceffary  to  falvation,  fo  doth  it  alfo  indifferently  pertain  to 
all  men.  Notv/ithflanding  the  adverfaries  would  rather  worfhip  the 
devil  ten  times  inflead  of  God,  than  they  would  fuffer  this.  There- 
fore they  are  daily  hardened  more  and  more,  and  feek  to  eflablifh 
their  impieties  and  blafphemies  againft  God,  defending  the  fame 
by  force  and  tyranny,  and  will  not  agree  or  confent  unto  us  in 
any  point.  But  what  then  ?  Let  us  go  on  boldly  in  the  name  of 
the  Lord  of  Plods,  and  for  all  this,  let  us  not  ceafe  to  fet  forth 
the  glory  of  Jefus  Chrift ;  and  let  us  fight  valiantly  againfl  the 

N 


90 


GALATIANS. 


kinpjdom  of  antlchrlfl:  by  the  word  and  by  prayer,  That  the  name 
of  God  alone  may  h-:  fancl\fi^d,  that  his  Ihigdom  may  come,  and  that 
his  <ujill  may  l/e  done,  Matth.  vi.  9,  10.  And  that  this  may  fpee- 
dily  come  to  paf:,  we  defire  even  from  the  bottom  of  our  hearts^ 
and  fay,  Amen,   Amen. 

This  triumph  of  Paul  ther  fore  was  very  glorious  ;  namely,  that 
Titus,  who  was  a  Gentile,  althoup^h  he  was  in  the  midil:  of  the 
apoftles  and  all  the  faithful,  where  this  qiicftion  was  fo  vehemently 
debated,  was  not  yet  conff  rained  to  be  circumcifed.  This  victory 
Paul  carrieth  away,  and  faith  that  in  this  confeience  it  was  decided 
by  the  confent  of  all  the  apoftles,  the  whole  church  alfo  approving 
the  fame,  that  Titus  (hould  not  be  circumcifed.  This  is  a  flrong 
argument  and  maketh  very  much  againft  the  falfe  apoHles ;  and 
with  this  argument.  Neither  luas  Titus  compelled  to  he  circumcifed, 
Paul  was  able  to  reprcfs  and  mightily  to  convince  all  his  adverfa- 
ries  ;  as  if  he  fliould  fay.  Why  do  thefe  counterfeit  apollles  fo 
falfely  report  of  me,  faying,  that  I  am  compelled  to  keep  circum- 
ciflon  by  the  commandment  of  the  apoftles,  feeing  I  have  the  wit- 
nefs  of  all  the  faithful  in  Jerulalem,  and  moreover  of  all  the  apoftles 
themfelves,  that  by  my  purfuit  and  travail  the  contrary  was  there 
determined,  and  that  I  did  not  only  there  prevail,  that  Titus- 
ihould  not  be  circumcifed,  but  that  the  apoftles  alfo  did  approve 
and  ratify  the  fame  ?  your  counterfeit  apoftles  therefore  do  lie 
deadly,  v/ho  (lander  me  under  the  name  of  the  apoftles,  and  there- 
by deceive  you  j  for  I  have  the  apoftles,  and  all  the  faithful,  not 
againft  me,  but  with  me :  and  this  I  prove  by  the  example 
of  Titus. 

Notwithftanding,  Paul  (as  I.  have  often  faid)  did  not  condemn 
circumcifion  as  an  unprofitable  thing,  nor  conftrain  any  man  there- 
unto. For  It  is  neither  fin  nor  righteoufnefs  to  be  circumcifed  or 
uncircumcifed,  as  it  is  neither  fin  nor  righteoufnefs  to  eat  or  drink. 
For  neither  if  ive  cat,  are  ive  the  better  ;  neither  if  ive  eat  not,,  are 
'we  the  ivorfe,  i  Cor.  viii.  8.  But  if  any  man  fhould  add  thereto 
either  fin  or  righteoufnefs,  and  fay.  If  thou  eat  thou  finneft,  if 
thouabftain  thou  art  righteous,  he  fliould  ihew  hinilelf  both  foolifli 
and  wicked.  Therefore  to  join  ceremonies  with  fin  or  righteouf- 
nefs, is  great  impiety,  as  the  pope  doth,  who  in  his  form  of  ex- 
communication, threateneth  to  all  thofe  that  do  not  obey  the  law 
of  the  bifhop  of  Rome,  God's  great  curfe  and  indignation,  and 
fo  maketh  all  his  laws  neceffary  to  falvation.  Wherefore  the 
devil  himfelf  fpeaketh  in  the  perfon  of  the  pope  in  all  the  pope's 
decrees.  For  if  falvation  cofifteth  in  keeping  the  pope's  laws,  what 
need  hath  we  of  Chrift  to  be  our  Juftilier  and  Saviour  ? 

Vevfes  4,  5.  And  that  bccaufe  of  falfe  brethren,  unnvares  brought  in, 
ivho  came  in  pri'vily  to  fpy  out  our  liberty,  <which  nvc  have  in  Chrifl 
jfefus,  that  they  might  bring  us  into  bondage  :  To  ivhom  ive  gave 

place  by  fuhjeSion,  no  not  for  an  hour  ;  that  the  truth  of  the  gof- 

pel  might  continue  ivith  you. 


GALATIANS.  91 

Mere  Paul  fheweth  the  caufe  why  he  went  up  to  Jerufalem, 
and  there  conferred  his  gofpel  with  the  other  apoftles,  and  why  he 
would  not  circumcife  Titus  ;  not  that  he  miaht  be  the  more  cer- 
tain,  or  confirmed  in  the  gofpel  by  the  apolile  for  he  nothing 
doubted  thereof,  but  that  the  truth  of  the  gofpel  might  continue 
in  the  churches  of  the  Galatians,  and  in  ail  the  churches  of  the 
Gentiles.  We  fee  then  that  the  bulinefs  of  Paul  was  no  light 
matter. 

Now,  where  he  fjjeaketh  of  the  truth  of  the  gofpel,  he  flieweth 
that  there  are  two  gofpels,  a  true  and  a  falfe  gofpel.  Indeed  the 
gofpel  of  itfelf  is  fimple,  true  and  fincers  ;  but  by  the  malice  of 
fatan's  miniftry  it  is  corrupted  and  defaced.  Therefore  where  he 
faith,  the  truth  of  the  gofpely  he  would  have  us  to  underdand 
aifo  the  contrary.  As  if  he  would  fay,  H'he  falfe  apoftles  do  alfo 
preach  a  faith  and  a  gofpel,  but  they  are  both  falfe  ;  therefore  have 
I  fet  myfelf  fo  conftantly  againft  them  ;  And  in  that  I  would  not 
give  place  unto  them,  this  have  I  brought  to  pafs,  that  the  truth  of 
the  gofpel  continueth  with  you.  So  the  pope  and  Anabaptifts  do 
boaff  at  this  day,  that  they  teach  the  gofpel  and  faith  in  Chrift, 
True  it  is,  but  with  fuch  fruit  as  the  falfe  apoftles  once  once  did, 
whom  Paul  calleth  before  in  the  firft  chapter,  troublers  of  the 
church  and  fubverters  of  the  gofpel  of  Chrift.  On  the  other  fide 
he  faith  that  heteacheth  the  truth  of  the  gofpel.  As  if  he  fiiould 
fay,  thofe  things  which  the  falfe  apoftles  teach,  boaft  they  never 
fo  much  that  they  teach  the  truth,  are  nothing  elfe  but  ftark  lies. 
So  all  heretics  pretend  the  name  of  God,  of  Chrift,  and  of  the 
church.  Alfo  they  pretend  that  they  will  not  teach  errors  or  lies, 
but  mod  certain  truth  and  the  pure"  gofpel  of  Chrift. 

Now,'  the  truth  of  the  gofpel  is,  that  our  righteoufnefs  cometh 
by  faith  alone,  without  the  works  of  the  law.  The  corruption  or 
falfehood  of  the  gofpel  is,  that  we  are  juftified  by  faith,  but  not 
without  the  works  of  the  law.  With  the  like  condition  the  falfe 
apoftles  alfo  preached  the  gofpel.  Even  fo  do  our  papifts  at  this, 
day.  For  they  fay  that  we  muft  believe  in  Chrift,  and  that  faith  is 
tl)e  foundation  of  our  falvation  ;  but  it  juftifieth  not,  except  it  be 
furniflied  with  charity.  This  is  not  the  truth  of  the  gofpel,  but 
falfehood  and  dillimulation.  But  the  truth  of  the  gofpel  indeed  is, 
that  works  or  charity  are  not  the  ornament  or  perfection  of  faith  ; 
but  that  faith  of  itfelf  is  God's  gift  and  God's  work  in  our  hearts, 
which  therefore  julHficth  us,  becaufe  it  apprehendeth  Chrift  our 
Redeemer.  Man's  reafon  hath  the  law  for  his  object,  thus  think- 
ing with  itfelf:  this  I  have  done,  this  I  have  not  done  :  But  faith 
being  in  her  own  proper  office,  hath  no  other  objefl  but  Jefus  Chrift 
the  Son  of  God,  delivered  to  death  for  the  fins  of  the  v/hole  world. 
It  looketh  not  to  charity.  It  faith  not,  what  have  I  done?  what 
have  I  offended  ?  wdiat  have  I  deferved  ?  But  what  hath  Chrift 
done?  what  hath  he  deferved?  Here  the  truth  of  the  gofpel  an- 
fwereth  thee,  he  hath  redeemed  thee  from  thy  fin,  from  the  devil. 


92  GALATIANS.  * 

and  from  eternal  death.  Faith  therefore  acknowledgeth,  that  in 
this  one  pcrfon  Jcfus  Chrift,  it  hath  forgivenefs  of  fins  and  eternal 
life.  He  that  turneth  his  eyes  away  from  this  objeft,  hath  no  true 
faith  but  a  fantafy  and  a  vain  opinion  and  turneth  his  eyes  from 
the  promiie  to  the  law.   which  terrifieth  and  driveth  to  defperatlon. 

Wherefore  thofe  things  which  the  Popifh  fchoolmen  have  taught 
concerning  the  juftifying  faith  being  furnifhed  with  charity,  are 
nothing  elfe  but  mere  dreams.  For  that  faith  which  apprehendeth 
Chrift  the  Son  of  God,  and  is  furniflied  with  him  is  the  fame  faith 
"which  juftifieth,  and  not  that  faith  which  includeth  charity.  For 
a  true  and  (tedfaft  fakh  muft  lay  hold  upon  nothing  elfe  but  Chrift 
alone,  and  in  the  afFedions  and  terrors  of  confcience  it  hath  nothing 
elfe  to  lean  unto,  but  this  diamond  Chrift  Jefus.  Wherefore  he 
that  apprehendeth  Chrift  by  faith  although  he  be  never  fo  much 
terrified  with  the  law  and  opprefTed  with  the  vi'eight  of  his  fms,  yet 
may  he  be  bold  to  glory  that  he  is  righteous.  How  or  by  what 
means  ?  Even  by  that  precious  pearl  Chrift  Jefus,  whom  he  pof- 
fefleth  by  faith  This  our  adverfaries  underftand  not,  and  there- 
fore they  caft  away  this  precious  pearl  Chrift,  and  in  his  place  they 
fet  charity,  which  they  fay  is  their  precious  diamond.  Now, 
when  they  cannot  tell  what  faith  is,  it  is  impoflible  that  they  fhould 
have  faith;  much  lefs  can  they  teach  it  unto  others  ;  and  as  for 
that  which  they  will  feem  to  have,  it  is  nothing  elfe  but  natural  rea- 
fon;  an  opinion;  a  very  dream,  and  no  faith. 

This  I  fay,  to  the  end  ye  may  perceive  and  note,  that  by  thefe 
words.  The  truth  of  the  gofpdy  Paul  vehemently  reproveth  the 
contrary.  For  he  reprehendeth  the  falfe  apoftles,  becaufe  they 
had  taught  a  falfegofpel,  requiring  circumcifion,  and  the  obferva- 
tionofthe  law  as  nece{fary  to  falvation.  Moreover  they  went 
about  by  wonderful  craft  and  fubtility  to  entrap  Paul,  for  they 
watched  him  narrovs'ly  to  fee  whether  he  would  circumcife  Titus  or 
not;  alfo  whether  he  durft  withftand  them  in  the  prefence  of  the 
apoftles,  and  for  this  caufe  he  reprehendeth  them  bitterly.  They 
nvent  about  (faith  he)  to  fpy  out  our  liberty  luh'ich  nvc  have  in  Chr'iji 
ye/us,  that  they  might  bring  us  into  bondage.  Wherefore  the  falfe 
apoftles  armed  themfelves  on  every  fide,  that  they  might  convince 
and  confound  him  before  the  whole  congregation  :  Befides  this, 
they  went  about  to  abufe  the  authority  of  the  apoftles,  in  whofe 
prefence  they  accufed  him,  faying,  Paul  hath  brought  Titus,  be- 
ing uncircumcifed,  into  the  company  of  all  the  faithful;  he  deni- 
eth  and  condemneth  the  law  in  your  prefence  who  are  apoftles. 
If  he  dare  be  fo  bold  to  attempt  this  here  and  before  you,  what 
will  he  not  attempt  in  your  abfence  among  the  Gentiles. 

Wherefore  when  he  perceived  that  he  was  fo  craftily  aftaulted, 
he  ftrongly  v/itbftood  the  falfe  apoftles,  faying,  We  did  not  fuffcr 
our  liberty  which  we  have  in  Chrift  Jefus  to  come  in  danger,  al- 
though the  falfe  brethren  fought  by  all  means  to  fnare  us  and 
put  us  to  much  trouble ;  but  we  overcame  them  even  by  thejudg- 


GALATIANS.  93 

ment  of  the  apoflles  themfelves,  and  we  would  not  yield  unto  them, 
no  not  one  hour  (for,  no  doubt,  their  defign  was  to  have  caufed 
Paul  tofurceafe  from  this  liberty  for  a  time)  (ince  we  faw  that  they 
required  the  obfervation  of  the  law  as  neceffary  to  falvation.  But 
if  they  had  alledged  nothing  elfe  but  charitable  bearing  with  the 
brethren,  no  doubt  but  Paul  would  have  given  them  place.  But 
it  was  another  thing  that  they  fought,  viz.  That  they  might  bring 
Paul  and  all  that  ftuck  to  his  doclrine  into  bondage  ;  therefore  he 
would  not  yield  unto  them,  no  not  the  fpace  of  one  moment. 

In  like  manner  do  we  alfo  offer  to  the  papifls  all  that  is  to  be 
offered,  yea,  and  more  than  we  ought  :  Only  we  except  the  li- 
berty of  confcience  which  we  have  in  Chrifl  Jefus.  For  we  will 
not  fjffer  our  confcience  to  be  bound  to  any  work,  fo  that  by  doing 
this  thing  or  that,  we  Ihould  be  righteous,  or  leaving  the  fame  un- 
done we  fhould  be  damned.  We  are  contented  to  eat  the  fame 
meats  that  they  eat;  we  will  keep  their  feafts  and  faffing  days,  fo 
that  they  will  fuffer  us  to  do  the  fame  with  a  free  confcience,  and 
leave  thefe  threatening  words  wherewith  they  have  terrified  and 
brought  under  their  fubjedion  the  whole  world,  faying.  We  com- 
mand, we  charge,  we  charge  again,  v/e  excommunicate,  &c. 
But  this  liberty  we  cannot  obtain;  like  as  Paul  alfo  could  not  in 
his  time.  Therefore  we  do  as  he  did  :  For  when  he  faw  that  he 
eould  not  obtain  this  liberty,  he  would  not  give  place  to  the  faife 
apoflles,  the  fpace  of  one  hour. 

Wherefore,  like  as  our  adverfaries  will  not  leave  this  free  unto 
us,  that  only  faith  in  Chrifl  juflifieth ;  fo  on  the  other  fide,  neither 
will  we,  nor  can  we  give  place  unto  them,  that  faith  furnifheth 
with  charity  juffilieth.  Here  we  will,  and  we  ought  alfo  to  be  re- 
bellious and  obflinate  againfl  them,  for  elfe  we  fliould  lofe  the  truth 
afthegofpd;  we  fnould  lofe  our  liberty  which  we  have,  not  in  the 
emperor,  not  in  kings  and  princes,  not  in  that  monfter  the  pope, 
not  in  the  world,  not  in  flefh,  blood,  reafon  &c.  but  which  wc 
have  in  Chrifl  Jefus.  We  fhould  lofe  faith  in  Chrifl,  which  (as 
before  I  have  faid)  apprehendeth  nothing  elfe  but  that  precious  dia- 
mond Chrifl  Jefus.  This  faith  whereby  we  are  regenerated,  jufli- 
fied,  and  engrafted  into  Chrifl,  if  our  adverfaries  will  leave  unto 
us  found  and  uncorrupt,  we  offer  unto  them  that  we  will  do  all 
things,  fo  that  they  are  not  contrary  to  this  faith.  But  becaufe  we 
cannot  obtain  this  at  their  hands,  we  again  for  our  part  will  not 
yield  unto  them  one  hair's  breadth.  For  the  matter  which  we 
have  in  hand  is  weighty  and  of  great  importance,  even  touching 
the  death  of  the  Son  of  God;  who  by  the  will  and  commandment 
of  the  Father  was  made  flefh,  was  crucified  and  died  for  the  fms 
of  the  world.  If  faith  here  give  place,  then  is  this  death  and  re- 
furredion  of  the  Son  of  God  in  vain,  then  is  it  but  a  fable  that 
Chrifl  is  the  Saviour  of  the  world,  then  is  God  found  a  liar,  be- 
caufe he  hath  not  performed  that  he  promifed.  Our  floutnefs 
therefore  in  this  matter  is  godly  and  holy.     For  by  it  v/e  feek  to 


94  GALATIANS. 

preferve  our  liberty  which  we  have  in  Chrift  Jefus,  and  thereby  to 
retain  the  truth  of  the  golpcl ;  winch  if  we  lofe,  then  do  we  alfo  lofe 
God,  Chrilt,  all  the  promifes,  faith,  righteoufnefs,  and  ev'^erlaft- 
ing  life. 

But  here  will  fome  man  fay,  The  law  is  divine  and  holy.  Let 
the  law  have  his  glory,  but  yet  no  law  be  it  never  fo  divine  and 
holy,  ought  t  >  teach  me  that  I  am  julHfied  and  (hall  live  through  it. 
I  grant  it  may  teach  me  that  I  ought  to  love  God  and  my  neigh- 
bor ;  alfo  to  live  in  chaftity,  fobernefs.  patience,  &c.  but  it  ought 
not  to  fhew  how  I  flioiild  be  delivered  from  fin,  the  devil,  death 
and  hell.  Here  I  mud;  take  counlcl  of  the  gofpel,  1  rnuit  hearken 
to  Lhe  gofpel,  which  teacheth  me,  not  what  I  ought  to  do,  (for 
that  is  the  proper  office  of  the  law)  but  what  Jefus  Chrifl:  ^the  Son 
of  God  hath  done  for  me,  viz.  That  he  fuffered  and  died  to  deliver 
me  from  fin  and  death.  The  gofpel  willeth  me  to  receive  this, 
and  to  believe  it.  And  this  is  the  truth  cf  the  golpel.  It  is  alfo 
the  principal  article  of  all  chriflian  dodlrine,  wherein  the  know- 
ledge of  all  godlinefs  confifteth.  Mod:  necelTary  it  is  therefore, 
that  wc  ffiould  know  this  article  well,  teach  it  unto  others,  and 
beat  it  into  their  heads  continually  :  For  as  it  is  very  tender,  fo  is 
hfoon  hurt.  This  Paul  had  well  tried,  and  of  this  have  all  the 
godly  alfo  good  experience. 

To  conclude,  Paul  would  not  circumcife  Titus,  and  (as  he  faith) 
for  no  other  caufe,  but  for  that  certain  falfe  brethren  were  crept  in 
to  efpy  out  their  liberty,  and  would  have  conftrained  Paul  to  cir- 
cumcife Titus.  Paul  feeing  this  conftraint  and  neceflity,  would 
give  no  place,  no  not  fjr  an  hour,  but  flrcngly  refilled  them,  and 
therefore  he  faith,  Buf  neither  TifuSf  tvho  ivas  <iv'ilh  vie,  beivg  a 
Gtrei,  was  compelled  to  be  circtimcifed  Gal.  ii.  3.  If  they  had  re- 
ejuired  this  in  the  way  of  brotherly  charity,  doubtlefs  he  would  not 
have  denied  it.  But  feeing  they  would  have  done  it  as  a  necefl'ary 
thing,  and  that  by  compulilon,  to  the  evil  example  of  others,  to 
the  overthrowing  of  the  goipel,  and  to  bring  mens  confciences  into 
bondage,  therefore  he  fet  himfelf  mightily  againfl  them,  and  pre- 
vailed fo,  that  Titus  was  not  circumcifed. 

It  may  feem  but  a  fmall  matter  to  be  circumcifed,  or  not  cir- 
cumcifed; but  when  a  man  hath  an  affiance  in  keeping  of  it,  or  elfe 
is  in  fear  fornot  keeping  ofit,  here  God  is  denied,  Chrillisrejeded,  the 
grace  and  all  the  promifes  of  God  are  refufed.  But  if  circumci- 
fionbe  kept  without  this  addition,  there  is  no  danger.  If  the  pope 
would  in  this  fort  require  of  us  the  keeping  of  his  traditions  as  bate 
ceremonies,  it  fliould  not  be  io  grievous  unto  us  to  keep  them; 
but  to  bind  mens  confciences  to  thefe  ceremonies,  and  to  make  of 
ihcm  a  high  and  acceptable  fervice  unto  God,  yea,  and  moreover 
to  add,  that  life  and  falvation,  or  death  and  damnation  confilteth 
rn  the  obfervation  hereof,  is  a  dcvilifh  fuperdition,  and  full  of 
biafphemy.     Whofo  will  not  cry  againll  this,  accurfed  be  he,  &c. 


GALATIANS.  95 

Verfe  6.   But  of  thefe,    nvho  pemed  to  be  fomeivhaty   (ivhatfomer 
they  luere,  it  makslh  no  matter  to  m<f— 

This  is  a  vehement  and  ftrong  confutation.  For  he^jveth  not 
io  the  true  apolHes  themfclves  any  glorious  title;  but  as  it  v/ere 
abafing  their  dignity,  he  faith,  IVho  fcemed  to  be  fomewhat ;  who 
were  in  authority  upon  whom  the  determination  of  all  matters  de- 
pended. Notwithlbmding  the  authority  of  the  apoftles  was  indeed 
very  great  in  all  the  churches.  And  Paul  alfo  did  not  feek  any 
whit  to  diminifii  their  authority,  bat  he  thus  contemptuoully  iin- 
fwereth  the  falfe  apoflles,  who  fet  the  authority  and  dignity  of  the 
apoftles  againli  Paul  in  all  the  churches,  that  thereby  they  might 
weaken  his  authority,  and  bring  his  whoJe  miniftry  into  contempt. 
This  Paul  would  not  fuiTer.  To  .the  end  therefore  that  the  truth 
of  the  gofpel  and  liberty  of  confcience  in  Chriil  might  continue 
among  the  Galatians,  and  in  all  the  churches  of  the  Gentiles,  he  an- 
fwereth  ftoutly  to  the  falfe  apoflles,  that  he  regarded  not  how 
great  the  apofiles  were,  or  what  they  had  been  in  times  pall; ;  and. 
whereas  they  a.lledged  the  authority  of  the  name  of  the  apoflles 
againll:  him,  it  touched  him  nothing  at  all.  He  confefTeth  that  the 
apoftles  are  indeed  fomewhat.  and  that  their  authority  is  to  be  re- 
verenced :  Notwithflanding  his  gofpel  and  miniftry  ought  not  to  be 
overthrown  for  the  name  or  title  of  any,  whatfoever  he  be,  an 
apoftle  or  an  angel  from  heaven. 

And  this  was  one  of  the  greatefl:  arguments  that  the  falfe  apoflles 
ufed  again. fl  Paul.  The  apoftles  (faid  they)  were  familiarly  con- 
verfant  with  Chrifl:  for  the  fpace  of  three  years.  They  heard  and 
faw  all  his  preacnings  and  miracles.  Moreover,  they  themfelves 
preached  and  wrought  miracles  while  Chriff  was  yet  living  in  the 
world;  whom  Paul  never  faw  in  the  fiefh,  and  as  touching  his  con- 
verfion,  it  v/as  long  after  the  glorification  of  Chrifl.  Wherefore 
they  ihould  nov/  confider  which  of  thefe  they  ought  more  to  be- 
lieve :  Paul  who  was  but  one  and  alone,  and  alfo  but  a  difciple^ 
yea,  and  one  of  the  lafl  of  all;  or  the  chiefefl  and  mofl  excellent 
apoflles,  who  long  before  Paul  were  fent  and  confirmed  by  Chriil 
himfelf.  To  this  Paul  anfwereth,  What  of  all  this  ?  This  argu- 
ment concKideth  nothing.  Let  the  apoftles  be  never  lo  great, 
yea,  let  them  be  angels  from  heaven,  it  is  no  matter  to  me.  The 
controverfy  is  not  here  concerning  the  excellency  of  the  apoflles, 
but  concerning  the  word  of  God,  and  the  truth  of  the  gofpel. 
This  ought  to  be  kept  pure  and  uncorrupt;  this  ought  to  be  pre- 
ierved  above  all  things.  Therefore  how  great  Peter  and  the  other 
apoflles  have  been,  what  great  miracles  they  have  wrought,  it  is 
no  matter  to  me.  This  is  it  that  I  only  fcek,  even  that  the  truth 
of  the  gofpel  may  continue  among  you.  This  feemeth  to  me  but 
a  flender  anfwer  of  Paul,  when  of  purpofe  he  fo  contemneth  the 
authority  of  the  apoflles,  wliich  the  falle  apoflles  alledged  againll 
fcim,  and  giveth  no  other  folution  to  their  mighty  argument  than 


96  6ALATIANS. 

this,  //  is  no  matter  to  me.     Notwithftanding  he  addeth  a  reafon  of  - 
the  confutation. 

Verfe  6.   God  excepteth  no  man's  perfon) — 

This  place  he  alledgcth  out  of  Mofes,  who  ufeth  the  fame,  not 
once  but  many  times,  TbouJJjalt  not  except  in  judgment  the  perfon  of 
the  rich  man  or  of  the  poor.  Lev.  xix.  15.  And  this  is  a  princi- 
ple of  divinity,  God  is  no  refpeder  of  perfons^  2  Chron.  xix.  7. 
Rom.  ii.  11.  A(5ls  x.  34.  Ephef.  vi.  9.  CoL  iii.  25.  With  the 
which  faying  he  ftoppeth  the  mouths  of  the  falfe  apoftles.  A? 
though  he  would  fay.  Ye  fet  thofe  againft  m.e  who  feem  to  be  fome- 
what ;  but  God  careth  not  for  fuch  outward  things.  He  regard- 
eth  not  the  office  of  apofHefhip.  It  is  not  the  dignity  or  authority 
of  men  that  he  looketh  upon.  And  in  token  hereof,  he  fufFered 
Judas  one  of  the  chiefed  apodles,  and  Saul  one  of  the  greateft 
kings,  yea,  and  the  firft  of  all,  to  fall  away  and  to  be  damned. 
Ifhmael  alfo  and  Efau  he  refufed,  being  both  firft  born.  So  fhall 
you  find  throughout  all  the  whole  fcripture,  thst  God  oftentimes 
rejcded  thofe  who  in  outward  fhew  were  very  good  and  holy  men. 
And  in  thefe  examples  God  feemeth  fometimes  to  be  cruel;  but  it 
was  moft  neceffary  that  fuch  fearful  examples  fhould  be  (hewed,  and 
alfo  be  written.  For  this  vice  is  naturally  grafted  in  us,  that  we 
highly  efleem  the  perfons  and  outward  appearance  of  men,  and 
more  regard  the  fame  than  the  word  of  God.  Contrariwife  God 
will  have  us  to  fix  our  eyes,  and  to  reff  wholly  upon  the  word  it- 
felf;  he  will  not  have  us  to  reverence  and  adore  the  apofllefhip  in 
the  perfons  of  Peter  and  Paul,  but  Chrifl  fpeaking  in  them  and  the 
word  which  they  bring  and  preach  unto  us. 

This  the  natural  man  cannot  fee;  but  the  fpiritual  man  only 
difcerneth  the  perfon  from  the  word,  the  veil  of  God  from  God 
h'.mfelf.  Now  this  veil  of  God  is  every  creature.  Moreover, 
God  here  in  this  life  dealeth  not  with  us  face  to  face,  but  covered 
and  fhadowed  from  us;  that  is,  as  Paul  faith  in  another  place, 
N01U  nve  fee  through  a  glafs^  darkly;  hut  then  face  to  face,  I  Cor. 
xiii.  12.  Therefore  we  cannot  be  without  veils  in  this  life.  But 
here  wifdom  is  required,  which  can  difcern  the  veil  from  God 
himfelf,  and  this  wifdom  the  world  hath  not.  The  covetous  man 
hearing  that  man  liveth  not  by  bread  onJy^  hut  by  every  word  that 
proceedeth  out  of  the  mouth  of  God,  Deut.  viii.  3.  Matth.  iv.  4.  eatetli 
the  bread,  but  he  feeth  not  God  in  the  bread,  for  he  bcholdetli 
the  veil  only  and  outward  fliew.  So  he  doth  with  gold  and  other 
creatures,  trufting  to  them  fo  long  as  he  hath  them ;  but  when 
they  leave  him,  he  defpaireth.  And  thus  he  honoreth  not  the 
Creator,  but  the  creatures;  not  God,  but  his  own  belly.  This  I 
fpeak  left  any  man  fhould  think  that  Paul  utterly  condemneth  thefc 
outward  veils  of  perfons.  For  he  faith  not  that  there  ought  to  be 
no  perfon,  but  that  there  is  no  refpe(5t  of  perfons  with  God.  There 
muft  be  perfons  and  outward  veils;  God  hath  given  them,  and 


G  A  L  a"^  I  A  N  S. 


97 


they  are  his  good  creatures,  but  we  muft  not  trufl:  in  them.  All 
the  matter  is  in  the  right  ufing  of  things,  and  not  in  the  things 
themfelves,  as  before  I  have  faid.  There  is  no  fauh  in  circumci- 
iion  or  uncircumcifion  (for  circuracifion  is  nothing,  and  uncircum- 
cifion  is  nothing)  but  in  the  ufe  thereof.  To  put  righteoufnefs  in 
the  one  and  unrighteoufnefs  in  the  other,  that  ufe  is  damnable  and 
ought  to  be  taken  away;  which  being  removed,  circumcifion  and 
uncircumcifion  are  things  tolerable. 

So  the  prince,  the  magiflrate,  the  preacher,  the  fchool-mafter, 
the  fcholar,  the  father,  the  mother,  the  children,  the  mafter,  the 
fervant  are  perfons  and  outward  veils,  wliom  God  will  have  us  to 
acknowledge,  love  and  reverence  as  his  creatures,  who  alfo  mud 
heeds  be  in  this  life;  but  he  will  not  have  us  fo  to  reverence  them 
or  truft  unto  them,  that  we  forget  him.  And  to  the  end  that  we 
fhould  not  too  much  magnify  the  outward  perfons,  or  put  any  truft 
in  them,  God  leaveth  in  them  offences  and  fins,  yea,  great  and 
foul  fins,  to  teach  us  what  difference  there  is  between  the  perfon 
and  God  himfelf.  David,  that  good  king,  becaufe  he  fiiould  not 
feem  to  be  a  perfon  upon  whom  men  fhould  trufi:,  fell  into  horrible 
fins,  adultery  and  murder.  Peter,  that  excellent  apoflle,  denied 
Chrift.  Thefe  and  fuch  like  examples,  whereof  the  fcripture  is 
full,  ought  to  warn  us  that  we  repofe  not  our  trufl  in  the  perfon 
and  outward  veil,  nor  think  that  when  we  have  the  outward  fliews 
and  fhadov/s,  we  have  all  things;  as  it  is  in  popery,  where  they 
judge  all  things  according  to  the  outward  veil,  and  therefore  all 
popery  is  nothing  elfe  but  a  mere  refpecling  of  perfons  and  out- 
v/ard  fhews.  God  hath  given  his  creatures  to  our  ufe  and  to  do 
us  fervice,  and  not  as  idols  that  we  fhould  do  fervice  unto  them. 
Let  us  then  ufe  bread,  wine,  apparel,  pofi^elTions,  gold,  filver, 
and  all  other  creatures,  but  let  us  not  trufl  or  glory  in  them ;  for 
we  mufl  trufl  and  glory  in  God  alone.  He  only  is  to  be  loved,  he 
only  is  to  be  feared  and  honored. 

Paul  calleth  here  the  apoftlefliip  or  office  of  the  apoflles  (v/hich 
wrought  many  and  great  miracles,  taught  and  converted  many  to 
the  faith,  and  were  alfo  familiar  with  Chriil)  the  perfon  of  man. 

Briefly,  this  word  perfon  comprehendeth  the  whole  outward 
converfation  of  the  apodles  which  was  holy,  and  their  authority 
which  was  great,  Notwithftandlng  (faith  he)  God  efleemeth  not 
thefe  things;  not  that  he  efteemeth  them  not  at  all,  but  in  the 
matter  of  jafHfication  he  regardeth  them  not,  be  they  never  lo 
great  and  fo  glorious.  For  we  muft  diligently  mark  this  diftin^lion 
that  in  matters  of  divinity  we  muil  fpeak  far  otherwife  than  iri 
matters  of  policy.  In  matters  of  policy  (as  I  have  faid)  God  will 
have  us  to  honor  and  reverence  thefe  outward  veils  or  perfons  as 
his  inftruments  by  whom  he  governeth  and  preferveth  the  world: 
But  when  the  quefHon  is  as  touching  religion,  coufcience,  the  fear 
of  God,  faidiand  the  feryice  pfGod,  v/e  muO:  not  fear  thefe  out- 

O 


-8  G  A  L  A  T  I  A  N  S. 


ward  pcrfons,  \ve  muil:  put  no  trufi:  in  them,  look  for  no  comfort 
from  them,  or  hope  for  deliverance  by  ti;cm  either  corporally  or 
fpiritually.  For  this  Ciiufe  God  will  have  no  refpefl  of  perfons  ia 
judgment;  for  judgment  is  a  divine  thing.  Wherefore  I  ought 
neither  to  fear  the  judge,  nor  trufl  in  the  judge;  but  my  fear  and 
truft  ought  to  be  in  God  alone,  u'ho'is  the  true  judge,  Deut.  i.  17 
The  civil  judge  or  magiftrate  I  ought  indeed  to  reverence  for  God's 
caufe,  v.'hofe  minifter  he  is;  but  my  confcience  may  not  Hay  or  truil 
upon  his  juitice  and  equity,  or  be  feared  through  his  unjuft  deal- 
ing or  tyranny,  whereby  I  might  fall  into  any  offence  againfl  God, 
In  lying,  in  bearing  falfe  witnefs,  in  denying  the  truth,  &c.  Other- 
wife  I  will  reference  and  honor  the  magillrate  with  all  my  heart. 

So  I  would  alfo  honor  the  pope  and  love  his  perfon,  if  he  would 
leave  my  confcience  {tccy  and  not  compel  me  to  fm  againfl:  God. 
But  he  will  fb  be  feared  and  adored,  as  cannot  be  done  without 
offence  to  the  majefty  of  God.  Here  fmce  we  muft  needs  lofc  the 
one  let  us  lofe  the  perfon  and  (tick  to  God.  We  could  be  content 
to  fuffer  the  dominion  of  the  pope ;  but  becaufe  he  abufeth  the  fame 
fo  tyrannoufly  againft  us,  and  would  compel  us.  to  deny  and  blaf- 
pheme  God,  and  to  acknowledge  him  only  as  our  Lord  and  mal- 
ter,  clogging  our  confciences  and  ipoiling  us  of  the  fear  and  truft 
which  v/e  fhould  have  in  God,  therefore  we  are  compelled  by  the 
commandment  of  God,  to  refill:  the  pope;  for  it  is  written  That 
nvc  miiji  rather  obey  God  than  man,  Acls  iv.  19.  Therefore  with- 
out of^-ence  of  confcience  (vv/hichis  our  fingular  comfort)  we  con- 
temn the  authority  of  the  pope. 

There  is  a  certain  vehemency  therefore  to  be  noted  in  this  v/ord 
[God;]  for  in  the  caufe  of  religion,  and  the  word  of  God,  there 
mufl  be  no  refpedl  of  perfons.  But  in  matters  of  policy  we  muft 
have  regard  to  the  perfon;  for  othc-^wife  there  muft  needs  follow  a 
contempt  of  all  reverence  and  order.  In  this  world  God  will  have 
an  order,  a  reverence  and  a  diiference  of  perfons.  For  elfe  the 
child,  the  fervant,  the  fubje^l  would  fa}-,  I  am  a  chriftian  as  well 
as  my  father,  my  fchool-mali:er,  my  mailer,  my  prince;  why  then 
iliould  T  reverence  him  ?  before  God  then  there  is  no  refped  of 
perfons,  neither  of  Grecian  nor  of  Jev/,  but  all  are  one  in  Chrift, 
although  not  fo  before  the  world. 

Thus  Paul  confuteth  the  argument  of  the  falfe  apoftles  as  touch- 
ing the  authority  of  the  apoftles,  and  faith  that  It  is  nothing  to  the 
purpofc.  For  the'  qucftion  is  not  here  concerning  the  refped  of 
perfons,  but  there  is  a  far  weightier  matter  in  hand,  a  divine  mat- 
ter concerning  God  and  his  word,  and  whether  this  word  oucht  to 
be  preferred  before  the  apoftlefliip  or  no;-  whereunto  Paul  anfwer- 
eth  :  So  that  the  truth  of  the  gofpel  may  continue,  fo  that  the  word 
of  God  and  the  lightcoufnefs  of  faith  may  be  kept' pure  and  uncor- 
rupt,  let  the  aj)o(lltfliip  go^  let  an  angel  from  heaven,  let  Peter, 
let  Paul  altogether  pcriili. 


G  A  L  A  T  I  A  N  S. 


99 


Verfe  6.   For  they  luho  feemed  to  be  fomewhcit,  hi  conference  added 

nothing  to  me. 

As  though  he  would  fay,  I  did  not  fo  confer  with  the  apoflles 
that  they  taught  any  thing;  for  what  fiiould  they  teach  me,  iince 
Chrift,  by  his  revelation,  had  before  lufficiently  taught  me  all  thing?? 
and,  moreover,  fince  I  have  now  preached  the  gofpel  the  fpace  of 
eighteen  years  among  the  Gentiles,  and  Chrift  hath  wrought  fo 
many  miracles  by  me,  whereby  he  hath  confirmed  my  doctrine; 
wherefore  it  was  but  a  conference  and  no  difputation,  wherein  I 
learned  nothing,  neither  did  I  recant,  nor  yet  defend  my  caufe, 
but  only  declared  what  things  I  had  done,  viz.  That  I  had  preach- 
ed to  the  Gentiles  faith  only  in  Chrift  without  the  law,  and  that 
by  this  preaching  of  faith  the  Holy  Gholl:  came  down  upon  the 
Gentiles,  who  immediately  fpake  with  divers  tongues.  Which 
things  when  the  apoftles  heard,  they  witnefTed  that  I  had  taught 
the  truth.  Wherefore  the  falfe  apoilles  do  me  great  v/rong  who 
pervert  and  turn  all  thele  things  quite  contrary.  Now,  if  Paul 
would  give  no  place  to  the  falfe  apofHes,  who.  fet  the  authority  of 
the  true  apoftles  againft  him ;  much  lefs  ought  we  to  give  place  to 
our  adverfaries,  who  have  nothing  oik  to  boaft  of,,  but  the  autho- 
rity of  their  idol  the  pope.  I  know  that  the  godly  ought  to  be  hum- 
ble; but  againft  the  pope  I  will  and  ought  to  be  proud  with  a  holv 
pride,  and  fay,  Thou  pope,  I  wilJ  not  be  lubjed  unto  thee,  I  will 
not  take  thee  for  my  mafter,  for  I  am  fnre  that  my  dod-fine  is  true 
and  godly,,  But  the  pope  \n\  not  hear  this  dodrine.  Nay  he 
would  force  us  to  obey  h.is  laws  and  his  decrees,  and  if  we  will 
rot,  he  will  by  and  by  excommunicate,  curfe  and  condemn  us  as" 
heretics.  Such  pride  therefore  againft  the  pope  is  moft  neceffary. 
And  if  we  fhould  not  be  thus  ftout  and  proud,  and  in  the  Holv 
Ghoft  utterly  condemn  both  him  with  all  his  docTrine,  and  the 
devil,  the  father  of  lies,  fpeaking  in  him,  we  fnould  never  be  able 
to  defend  this  article  of  the  righteoufnefs  of  faith.  We  do  not  then 
contemn  the  authority  of  the  pope  becaufe  we  would  bear  rule  over 
him,  neither  do  we  go  about  to  exalt  ourfelves  above  all  fovereign 
power,  fince  it  is  evident  that  we  teach  all  men  to  humble  and 
fubmit  themfelves  to  the  higher  powers  ordained  of  God ;  but  this 
is  it  that  we  only  feek,  that  the  glory  of  God  may  be  maintained, 
and  the  righteoufnefs  of  faith  may  be  kept  pure  and  found. 

Wherefore  if  the  pope  will  grant  unto  us  that  God  alone  by  his 
mere  grace  through  Chriildoth  juftify  (inners,  we  will  not  only 
carry  him  in  our  hands,  but  will  alfo  kifs  his  feet.  But  fince  we 
cannot  obtain  this,  we  again  in  God  are  proud  againft  him  above 
meafure,  and  will  give  no  place,  no  not  one  hair's  breadth  to  all 
the  angels  in  heaven,  not  to  Peter,  nor  to  Paul,  not  to  an  hun- 
dred emperors,  not  to  a  thoufand  popes,  nor  to  the  whole  world. 
But  be  it  far  from  us  that  we  fhould  here  humble  ourfelves,  fince 
they  would  take  from  us  oiir  glory,  even  God  himfelf  that  hath 


ICO  GALATIANS. 

created  us  and  given  v.s  all  things,  and  Jefus  Clirifl:  who  hath  re- 
deemed us  with  his  olood.  Let  this  be  then  the  conclufion  of  all 
together,  that  wc  will  iuifer  our  goods  to  be  taken  away,  our  name, 
our  life,  and  all  that  we  have;  but  the  gofpel,  our  faith,  Jefus 
Ciirift,  we  will  never  fafFer  to  be  wrcfted  from  us.  And  curfed  be 
th:-iL  humility  which  here  abafeth  and  fubmittetii  itfelf.  Nay,  rather 
let  every  chriftian  man  here  be  proud  and  fpare  not,  excqat  he  will 
deny  Chriit. 

Wherefore,  God  aflifting  me,  my  forehead  fliall  be  more  hard 
than  ali  mens  foreheads  Here  I  take  upon  me  this  title,  accor- 
ding to  the  proverb,  cedo  tiuH'i,  I  give  place  to  none,  yea  I  am 
glad  even  with  all  my  heart  in  this  point  to  be  called  rebellious  and 
obfHnate.  And  here  I  confefs  that  I  am  and  ever  will  be  (lout 
and  ftcrn,  and  will  not  one  inch  give  place  to  any  creature.  Cha- 
rity giveth  place,  Bcareth  all  tJj'wgSy  hci'te-veth  all  things,  hopeth  all 
things,  endurcth  all  things,  i  Cor.  xiii.  7.  But  faith  giveth  no  place, 
yea,  it  can  fufFer  nothing,  according  to  this  ancient  verfe,  Non 
patllur  ludwn  famd,  Jules,  ociihis  :  That  is.  a  man's  good  name, 
his  faith,  and  his  eye  will  not  be  dallied  withal.  Wherefore  a 
chriftian,  as  touching  his  faith,  can  never  be  too  proud  nor  too 
flout,  neither  mull  he  relent  nor  give  place,  no  not  the  breadth  of 
one  hair.  For  faith  maketh  a  man  here  like  unto  God 5  but  God 
faffereth  nothing,  he  giveth  place  to  none,  for  he  is  immutable. 
So  is  faith  immutable,  and  therefore  may  {ufFer  nothing,  give  place 
to  no  man.  Buit  as  touching  charity,  let  a  chrilUan  man  yield  and 
fufFer  all  things,  for  therein  ye  is  but  a  man. 

Verfes  7,  8.  But  contrarlwlfe,  ivheii.they  fanv  that  the  gofpel  of  the 
uncircumc'ifion  loas  coynmitted  unto  me,  as  the  gofpel  of  the  clrcum- 
clfion  ivas  unto  Peter ;  (for  he  that  ^vr ought  elfe3uaUy  In  Peter  to 
the  apofilcjhlp  of  the  clrcumclfion,  the  fame  'was  tnlghly  In  me  ioivards 
the  Gentiles.)  , 

With  thefe  words  Paul  mightily  confuteth  the  falfe  apollles. 
For  here  he  challengeth  to  himfelf  the  fame  authority  which  the 
falfe  apoftles 'attributed  to  the  true  apoitles.  And  he  uf-th  here  ^ 
figure  which  is  called  an  inverfion, ,  returning  their  argument  againft 
themfelves.  The  falfe  apoftles  (faith  he)  do  alledge  againft  me  the 
authority  of  the  great  apoftles,  to  maintain  their  caufe.  But  I, 
contrariwife,  do  alledge  the  fame  againft  them  for  my  defence, 
for  the  apoftles  are  on  my  fide.  Wherefore,  O  my  Galatians,  be- 
lieve not  thefe  counterfeit  apoftles,  who  boaft  fo  much  of  the  autho- 
rity of  the  apoftles  againft  me.  For  the  apoftles,  when  they  fav/ 
the  gofpel  over  the  uncircumcifion  to  be  committed  to  me,  and 
knew  of  the  grace  that  to  me  was  given,  gave  to  me  and  Barnabas 
the  right-hands  of  fellowfhip,  approving  my  miniftry  and  giving 
thanks  unto  God  for  the  gifts  which  I  had  received.  Thus  he  re- 
turneth  the  argument  of  the  falfe  apoftles  upon  themfelves.    And 


GALilTI  ANS.  loi 

in  thefe  words  there  is  an  ardent  vehemency,  and  more  contained 
in  matter,  than  in  words  is  able  to  be  exprefTed. 

What  meaneth  Paul  when  he  faith,  that  the  gor[>€l  over  the  un- 
circumcifion  was  committed  unto  him,  and  over  the  circumcifion 
unto  Peter,  when  notwithflanding  Paul  almoA'  every  where  preach- 
ed to  the  Jews  in  the  fynagogues,  and  Peter  likewife  to  the  Gen- 
tiles ?  there  are  examples  and  tefliraonies  of  both  in'  Adis  x.  3. 
Peter  converted  the  centurian  with  his,  who  was  a  Gentile.  He 
wrote  alfo  to  the  Gentiles,  as  his  firfl:  epiftle  tefcifieth.  Paul  preach- 
ing Chrifl:  among  the  Gentiles,  entereth  notwithflanding  into  the 
fynagogues  of  the  Jev/s,  and  there  preached  the  gofpel,  A<Iiis  ix.  20. 
And  our  Saviour  Chrift,  in  Matth.  xxviii.  19.  and  Mark  xvi.  15 
commandeth  his  apoftles  to  go  throughout  the  whole  world,  and 
preach  the  gofpel  to  every  creature.  Paul  likewife  faith.  The  gof- 
pel preached  to  every  creature  ivh'ich  is  under  heaven^  Col.  i.  25. 
Why  then  doth  he  call  himfelf  the  apoille  of  the  Gentiles,  and 
Peter  with  the  other,  the  apofHcs  of  the  circumcifion  ? 

Paul  hath  refpe^l  unto  this,  that  the  other  apofiles  remained 
fpecially  in  Jerufalem,  until  God  called  them  unto  other  places. 
Thus  flood  the  matter  then  for  a  time,  that  while  the  political 
ftate  of  the  Jews  continued,  the  apodlcs  flill  remained  in  Judea. 
But  when  the  deflrucftion  of  Jerulalem  approached,  tbey  were  dif- 
perfed  throughout  the  whole  world.  But  Paul,  as  it  is  written  in 
Afts  xiii.  1.  by  a  lingular  vocation,  was  chofen  to  be  the  apoflle 
of  the  Gentiles,  and  being  fent  out  of  Judea,  he  travelled  through 
the  countries  of  the  Gentiles.  Now  were  the  Jews  difperfed  al- 
mofl  throughout  the  whole  world,  and  dwelt,  here  and  there  in 
cities  and  other  places  among  the  Gentiles.  Paul  comiing  thither 
was  wont  (as  we  read  in  the  Ads  xvii.  2.)  to  go  into  the  fyna- 
gogues of  the  Jews,  and  by  this  occafion  he  iirfl:  brought  unto  then), 
as  the  children  of  the  kingdom,  this  glad  tidings,  that  the  promif- 
es  made  unto  the  fathers,  were  accompliflied  by  Jefiis  ChrifL 
When  they  would  not  hear  this,  he  turned  to  tJie  Gentiles,  as 
Luke  witneifeth,  where  he  bringeth  in  Paul  thus  boldly  fjjeaking 
againfl  the  Jews.  //  'was  necejfary  thai  the  <word  of  GodJJjouldJirJt 
ka^ve  been  fpohcn  to  you  :  But  feeing  ye  put  it  from  you  and  judge  your- 
fives  unworthy  of  everlajling  life,  10,  nve  turn  to  the  Geniiks,  Ads 
xiii.  46.  And  in  Ads  xxviii.  28.  Be  il  knonvn  therefore  unto 
you,  ihat  the  fahation  of  God  is  fent  unto  the  Gentiles,  and  thai  they 
'Will  hear  it.  Wherefore  Paul  was  fent  efpecially  unto  the  Gentiles. 
But  bc-jaufe  he  was  a  debtor  unto  all,  and  became  all  things  unto 
all  men,  therefore  occafion  being  offered,  he  went  into  the  fyna- 
gogues of  the  Jews,  where  not  only  the  Jews,  but  alfo  the  Gen- 
tiles heard  him  preaching  Chrift,  Rom.  i.  14.  At  other  times  he 
preached  publicly  in  the  market  place,  in  houfes,  and  by  the  river 
fides.  He  was  efpecially  then  the  apoflle  of  the  Gentiles,  as  Peter 
was  of  the  Jews ;  who,  notwithflanding,  preached  Chrifl:  to  the 
Gentiles  alfo  \vhen  occafion  was  offered. 


IC2  GALATIANS. 

And  here  he  calleth  unclrcumcifion  the  Gentiles,  nnd  circum-. 
cllion  the  Jews,  by  a  figure  named  Synecdochcy  which  under  a  part 
comprehcndeth  the  whole;  which  figure  is  commonly  ufedin  the 
iciipture;  the  gofpel  then  over  unclrcumcifion  is  that  which  was 
appointed  to  be  fent  unto  the  Gentiles.  This  gofpel,  faith  he, 
was  committed  unto  him,  as  the  golpel  over  circumcilion  war.  unto 
Peter.  For  as  Peter  preached  the  gofpel  among  the  Jews,  fo  did 
he  among  the  Gentiles. 

This  he  often  repcatcth,  that  Peter,  James  and  John,  who 
Teemed  to  be  the  pillars  of  the  church,  taught  him  nothing,  nor 
committed  unto  liim  the  office  of  preaching  the  gofpel,  as  having 
,  authoiity  and  rule  over  him.  But  they  themfelves  (faith  he)  did 
fee  that  the  gofpel  was  committed  unto  me,  but  not  by  Peter.  For 
as  I  did  not  receive  or  learn  any  gofpel  of  man  j  io  did  I  receive 
no  commandment  by  man  to  preach  the  fame,  but  both  the  know- 
ledge and  the  commandment  to  preach  it  among  the  Gentiles,  I 
received  immediately  from  God;  like  as  the  charge  was  given  of 
God  unto  Peter  to  preach  the  fame  among  the  Jews. 

This  place  wltnefleth  very  plainly  that  th.e  apoflles  had  like  cal- 
ling, like  charge,  and  all  one  gofpel.  Peter  preached  no  other 
golpel  than  the  reft  of  the  apollles  did,  neither  did  he  appoint  to 
others  their  charge  and  office,  but  there  was  an  equality  among  them 
all,  for  they  were  all  taught  of  God,  that  is,  both  their  vocation 
and  charge  was  wholly  and  Immediately  from  God.  There  was 
none  therefore  greater  than  another,  none  that  had  any  prerogative 
above  another.  And  therefore  Vv'herc  the  pope  vaunteth  that  Peter 
was  the  chief  of  the  apoflie?,  that  thereby  he  might  come  In  and 
f  dabliih  his  ufurped  primacy,  it  is  an  impudent  lie. 

Verfc  8.   For  he  that  ivr ought  efflHunVy  In  Peter  to  the  apojllejl/tp  cf 

the  circumcifion — 

This  is  a  confutation  of  another  "argument  of  the  falfe  apodlcs. 
Why  do  the  falfe  apoll:les  boaft  (faith  he)  that  the  gofpel  of  Peter 
was  mighty,  tliat  he  converted  many,  that  he  wrought  many  and 
great  miracles,  raifed  up  the  dead,  and  v/ith  his  fnadow  healed 
-the  fick  ?  At^.s  v.  15.  I  grant  all  thefe  things  to  be  true;  but 
Peter  received  this  power  from  heaven.  God  gave  a  virtue  to  his 
word,  fo  that  many  did  believe  him,  and  great  miracles  were 
■^v  I  ought  by  him.  The  fame  power  had  I  alfo  which  I  received 
pot  of  Peter,  but  the  Cime  God  and  the  fame  Spirit  which  was 
mighty  in  Peter,  vv^as  mighty  to  me  alfo.  I  had  tlie  fame  ,'i,race, 
I  taught  niany,  I  wrought  many  miracles,  and  through  my  fhadow 
alfo  I  healed  the  fick.  And  this  Luke  teftifieth,  in  thefe  words. 
And  God  ivroughtfpec'ial  miracles  hy  the  hands  of  Paid  :  So  that  from 
lis  body  luere  I  r  ought  unto  thsfich,  handkerchiefs  or  aprons  ^  end  the 
difcafcs  dcpar^d  from  ihun,  and  the  evil  fp'irifs  txicnt  out  of  thcm^ 
Acls  VAX,  I  J,  12.     Read  more  hereof  A61s  xiv.  8,  y,  10. 


GALATIANS.  joj 

To  conclude,  Paul  will  be  counted  In  no  point  inferior  to  the 
refl:  of  the  apoftles,  and  herein  he  glorieth  with  a  godly  and  holy- 
pride.  NecefTity  conilrained'him  floutly  to  withftand  Peter  and 
the  burning  zeal  he  had  for  the  glory  of  God,  moved  him  to  do 
fo.  Certain  profane  fplrits,  as  Julianus  and  Porphirius  not  conii- 
dering  this,  thought  it  a  carnal  pride  that  caufed  Paul  thu8  to  do; 
fucli  as  at  this  day -we  fee  in  the  pope  and  his  gen.  ration.  But 
Paul  had  not  here  his  own  bufinefs  in  hand,  but  a  matter  of  faith. 
Now,  as  concerning  faith,  we  ought  to  be  invincible,  and  more 
hard  if  it  might  be,  than  the  adamant  ftone.  But  as  touching 
charity,  we  ought  to  be  foft,  and  more  flexible  than  the  reed  or 
leaf  that  is  ihaken'with  the  wind,  and  ready  to  yeild  to  every  thing. 
Therefore  the  controverfy  was  not  here  touching  the  glory  of  Paul, 
but  the  glory  of  God,  the  word  of  God ,  the  true  worlhip  of  God, 
true  religion,  and  the  righteoufnefs  of  faith,  to  the  end  that  thefe 
things  might  (lill  remain  pure  and  incorrupt. 

Verfe  9.  Jlnd  <when  yamesy  Cephas,  and  John,  who  feemed  to  he 
pUlars,  perceived  the  grace  that  ii'as  given  unto  me,  they  gave  to 
me  and  Barnabas  the  right-hands  of  fellonvftdip  ;  that  ive  JJooiiId 
go  unto  the  heathen,  and  they  unto  the  circiimcijlon. 

That  is,  when  they  heard  that  I  had  received  my  calling  and 
charge  from  God  to  preach  the  gofpel  among  the  Gentiles,  and 
that  God  had  wrought  fo  many  miracles  by  me ;  moreover,  that 
fo  great  a  number  of  the  Gentiles  were  come  to  the  knowledge  of 
Chrifl  through  my  miniftry,  and  that  the  Gentiles  had  recieved  the 
Holy  Ghoft  without  the  law  and  circumcifion  by  the  preaching  of 
faith  only,  they  glorified  God  for  this  grace  which  was  given  un- 
to me. 

He  callcth  grace  here  whatfoe^'er  he  had  received  of  God,  viz. 
that  of  a  perfecutor  and  wafler  of  the  church  he  was  made  an 
apoflle,  was  taught  by  Jefus  Chrift,  and  enriched  by  fpiritual  gifts. 
And  herewithal  he  fheweth  that  Peter  gave  teflimony  unto  him, 
that  he  was  a  true  apoftle,  fent  and  taught,  not  by  himfelf  nor  by 
the  other  apoflles,  but  by  God  alone  ;  and  not  only  acknowledged 
the  rainiflry  and  authority  of  Paul,  and  the  gifts  of  the  Spirit  which 
were  in  him,  as  heavenly  things,  but  alfo  approved  and  confirmed 
the  fame,  and  yet  not  as  a  fuperior  and  ruler,  but  as  a  brother  and 
witnefs.  James  and  John  did  likewife  the  fame.  Wherefore  he 
concludeth  that  they  who  are  efteemed  for  the  chief  pillars  amongd 
the  apoftles,  are  wholly  with  him,  and  not  againd  him. 

Verfe  9.     "The  right-hands  of  felloixjjhip  ; — 

As  if  they  fliould  have  faid.  We,  O  Paul,  in  preaching  the 
gofpel,  do  agree  with  thee  in  all  thing  :  Therefore  in  do6trine  we 
are  companions,  and  have  fellowfhip  together  therein  ;  we  have 
all  one  dodrine,  for  we  preach  one  gofpel,  one  baptifm,  one  Chrilf, 


104  G  A  L  A  T  1  A  N  S. 

and  one  faith.  Wherefore  we  can  teach  or  enjoy  nothing,  linc^ 
there  is  one  mutual  confent  betwixt  us  in  all  things.  For  we  do  not 
teach  any  other  more  excellent  things  than  thou  doft  ;  but  the  fame 
gifts  which  we  have,  we  fee  to  be  in  thee  alfo,  faving  that  to  thee 
is  committed  the  gofpel  over  the  imcircumcifion,  as  the  gofpcl  over 
the  circumcifion  is  unto  us.  But  we  conclude  here,  that  neither 
uncircumcihon  nor  circumcifion  ought  to  hinder  our  fociety  and 
felJowfhip,  fmce  it  is  but  one  gofpel  which  we  both  preach. 

Hitherto  Paul  hath  proved  by  manifeft  v/itnefs,  not  on!y  from 
God,  but  alfo  from  man,  that  is,  the  apoftles,  that  he  had  truly 
and  faithfully  preached  the  gofpel.  Therefore  he  fheweth  that 
whatfocver  the  falfe  apoftlcs  faid  to  diminifli  his  authority,  is  but 
feigned  and  forged  matter,  and  that  the  teifimony  of  the  apnftles 
maketh  for  him,  and  not  for  the  falfe  apoftles.  13nt  for  that  he  is 
alone  and  without  witnefs,  therefore  he  addeth  an  ""oath,  and  call- 
cth  God  to  record  that  the  things  which  he  hath  fpoken  are  true. 

Verfe  i  o.     Only  they  ivould  that  ivefhov.ld  remember  the  poor  ;  the 
far.ie  which  I  alfo  ivas  forward  to  do^ 

After  the  preaching  of  the  gofpel,  the  office  and  charge  of  a  true 
and  faithful  paflor  is,  to  be  mindful  of  the  poor.  For  where  the 
church  is,  there  muft  needs  be  poor,  who  for  the  mofl:  part  are  the 
only  true  difciples  of  the  gofpel,  as  Chrid:  faith.  The  poor  have 
the  gofpel  preached  iinto  them,  Ifa.  Ixi.  J.  Matth.  xi.  5.  Luke  iv. 
18.  For  the  world  and  the  devil  do  perfecute  the  church,  and 
bring  many  to  poverty,  who  are  afterwards  forfaken  and  defpifed 
of  the  v/orld.  Moreover,  the  vi^orld  not  only  offendeth  herein, 
but  alfo  is  carelefs  for  the  prcfervation  of  the  gofpel,  true  religion, 
and  the  true  fervice  of  God.  There  is  none  that  will  now  take 
any  care  for  the  maintenance  of  the  minifters  of  the  church,  and 
ere6ling  of  fchools  ;  but  for  the  ereding  and  ellablifning  of  falfe 
wori'hip,  fjperifition  and  idolatry,  no  coil  was  fpared,  but  every 
man  was  ready  to  give  moil  liberally  and  largely.  And  hereof 
came  fo  many  monaflaries,  fo  many  cathedral  churches,  fo  many 
bifhopricks  in  the  pope's  church,  where  all  impiety  reigned,  with 
fo  great  revenues  provided  for  their  fuftentation  ;  whereas  now  a 
whole  city  thinketh  much  to  find  one  or  two  poor  miniilers  and 
preachers  of  the  gofpel,  which  before,  while  the  pope  and  all  im- 
piety reigned,  did  fuftain  fundry  monaflaries  of  monks,  friars,  nuns, 
and  whole  fwarms  of  mafTing  priefts.  To  be  brief,  true  religion  is 
ever  in  need  ;  and  Chrift  complaineth,  that  he  is  hungry,  ihirfiy, 
harbourlefs,  naked  and fickf  Matth.  xxv.  53.  Contrarivvife,  falle 
religion  and  impiety  flourifheth  and  aboundcth  witli  all  worldly 
wealth  and  profperity.  Wherefore  a  true  and  faithful  pador  mull 
have  a  care  of  the  poor  alfo,  and  this  care  Paul  here  confeiTeth 
that  he  had. 

*  In  the  former  chapter,  and  20th  vcife. 


GALATIANS.  105 

Verfe  1 1 .    But  ivhen  Peter  luas  corns  to  Antioch^  I  withjlood  him 
to  the  face,  becaufe  he  was  to  be  blamed. 

Paul  goeth  on  ftill  in  his  confutation,  faying,  That  he  not  only 
hath  for  his  defence  the  teftimony  of  Peter  and  the  other  apofUes 
who  were  at  Jerufalem,  but  aifo  that  he  withftood  Peter  in  the 
prefence  of  the  whole  church  of  Antioch.  He  fheweth  here  a 
matter,  not  done  in  a  corner,  but  in  the  face  of  the  whole  church. 
For  (as  before  I  have  faid)  he  hath  here  no  trifling  matter  in 
hand,  but  the  chiefeft  article  of  all  chriftian  do6lrIne.  The  utility 
and  the  majefty  whereof  whofo  rightly  efteemeth,  to  him  ail  other 
things  (hall  feem  buf  vile  and  nothing  worth.  For  what  is  Peter  ? 
What  is  Paul  ?  "What  is  an  angel  from  heaven  ?  What  are  all  other 
creatures  to  the  article  of  juftification  ?  Which  if  we  know,  then 
are  we  in  the  clear  light ;  but  if  we  be  ignorant  thereof,  then  are 
we  in  mofl:  miferable  darknefs.  Wherefore,  if  ye  fee  this  article 
impugned  or  defaced,  fear  not  to  refifl:  either  Peter  or  an  angel 
from  heaven,  following  the  example  of  Paul,  who  feeing  the  ma- 
jefty of  this  article  to  be  in  danger  for  the  dignity  of  Peter,  had 
no  regard  of  his  dignity  and  eftimation,  that  he  might  keep  the 
fame  pure  and  uncorrupt.  For  it  is  written,  He  that  loveth  father 
or  mother  more  than  me^  is  not  ivorthy  of  me,  Matth.  x.  37. 

Wherefore  we  are  not  alhamed,  for  the  defence  of  the  truth  to 
be  counted  and  called  of  the  hypocrites,  proud  and  obftinate,  and 
fuch  as  will  be  only  wife,  will  hear  none,  will  give  place  to  none. 
Here  we  muft  needs  be  obftinate  and  inflexible.  For  the  caufe 
why  we  offend  man,  that  is,  tread  down  the  majefty  of  the  perfon 
or  of  the  world,  is  fo  great,  that  the  fins  v/hich  the  World  counteth 
to  be  moft  heinous,  are  counted  Angular  virtues  before  God:  la 
that  we  love  our  parents,  honor  the  magiftrate,  fhew  reverence  to 
Peter  and  other  minilters  of  the  word,  we  do  well.  But  here  we 
have  in  hand  the  caufe  neither  of  Peter,  nor  parents,  nor  magif^ 
trate,  nor  of  the  world,  nor  of  any  other  creatures,  but  of  God 
himfelf.  Here  if  I  give  no  place  to  my  parents,  to  the  magiftrate, 
or  an  angel  from  heaven,  I  do  well.  For  what  is  the  creature  in 
refped  of  the  Creator  ?  Yea,  what  are  all  creatures  being  compar- 
ed unto  him  ?  Even  as  one  drop  of  water  in  refpe6t  of  the  whole 
fea.  Why  then  fliould  I  fo  highly  efteem  Peter  who  is  but  a  drop, 
and  fet  God  afide  who  is  the  whole  fea  ?  Let  the  drop  therefore 
give  placeto  the  fea,  and  let  Peter  give  place  unto  God.  This  I 
fay,  to  the  end,  that  ye  fhould  diligently  weigh  and  confider  the  mat- 
ter whereof  Paul  treateth  ;  for  he  treateth  of  the  word  of  God, 
which  ^win  never  be  magnified  enough. 

And  where  he  faith  {/o  his  face  J  this  claufe  maketh,  efpecially 
againft  the  venomous  vipers  and  apoftles  of  fatan,  who  flander  thofe 
that  are  abfent,  and  in  their  prefence  dare  not  once  open  their 
mouth,  as  the  fiilfe  apoftles  did,  whom  alfo  he  here  toucheth  by 
the  way,  who  durft  not  fpeak  evil  of  him  in  his  prefence  but  in 

P 


io6  GALATIANS. 

his  abfcnce  flandcrcd  him  mofi:  fpitcfully.  So  did  not  I  (faith  he) 
fpeak.  evil  of  Peter,  but  frankly  and  openly  I  withdood  him,  not 
of  any  colouiahle  })rctence,  ambition,  or  other  carnal  affj-fiion, 
but  beCaufe  he  was  to  be  blamed  and  fharply  reproved. 

Here  let  other  men  debate  whether  an  apoftle  may  fm  or  not : 
This  fay  I,  that  v/c  ought  not  to  make  Peter's  fault  lefs  than  it 
was  indeed.  The  ])rophets  themfelves  have  fometimes  erred  and 
been  deceived.  Nathan  of  his  own  fpirit  faid  unto  David,  that  he 
fliould  build  the  houfe  of  the  J.ord,  2  Sam.  vii.  3,  4,  5.  But 
this  prophefy  was  by  and  by  after  corredled  by  a  revelation  from 
God,  that  it  fhould  not  be  David,  becaufe  he  was  a  man  of  war, 
and  had  (lied  much  blood,  but  his  fon  Solomon  diat  fhould  build 
up  the  houfe  of  the  Loid:  fo  the  apoftles  did  err  alfo,  for  they 
imagined  that  the  kingdom  of  Chriil  Ihould  be  carnal  and  v.'orld- 
ly,  as  we  may  fee  in  Atfts  i.  6.  when  they  aflced  Chrid:,  faying, 
Lord,  tvilt  thou  at  this  time  rejlore  again  the  kingdom  to  Ifrael? 
And  Peter,  although  he  heard  this  commandment  of  Chrift,  Go 
into  the  ivhofe  tucrlcf,  iD'c  Matth.  xxviii.  ly.  had  not  gone  in  to 
Cornelius,  Aifis  x.  12.  if  he  had  not  been  admoniflied  by  avifion. 
And  in  this  matter  he  did  not  only  err,  but  alfo  committed  a  great 
fin,  and  if  Paul  had  not  refilled  him,  all  the  Gentiles  who  did 
believe,  had  been  conftrained  to  receive  circumcifion  and  to  keep 
the  law  :  The  believing  Jews  alfo  had  been  confirmed  in  their  opi- 
nion, viz.  That  the  cbfervation  of  thefe  things  were  necefi'ary  to 
falvation,  and  by  this  means  they  bad  received  again  the  law  in- 
ftcad  of  the  gofpel,  inflead  of  ChriH: ;  and  of  all  this  great  enor- 
mity and  horrible  fin  Peter  by  this  diflimulation  had  been  the  only 
occafion.  Therefore  we  may  not  attribute  to  the  faints  fuch  per- 
fedion  as  though  tliey  could  not  fin. 

Luke  witnelfcth  that  there  was  fuch  great  difTcntion  between 
Paul  and  Barnabas  (who  were  put  apart  together  for  the  miniftry 
of  the  gofpel  among  the  Gentiles,  and  had  travelled  through  many 
regions,  and  preached  unto  them  the  gofpel)  that  the  one  departed 
from  the  other,  Ai5t  xv.  39.  Here  we  mull  needs  fay,  that  there 
was  a  fault  either  in  Paul  or  Barnabas.  And  doubtlefs  it  could 
not  be,  but  that  the  difcord  was  exceeding  great  which  feparatod 
thefe  two,  being  joined  together  in  fuch  a  holy  fcllowfhip,  as  the 
text  witncilcth.  Such  examplees  are  written  for  our  confolation. 
For  it  is  a  ereat  comfort  unto  us  when  we  hear  that  even  the  faints, 
who  have  the  Spirit  of  God,  do  fm,  which  comfort  they  would 
take  from  us,  which  fay  that  the  faints  do  not  fin. 

Samfon,  Judges  xvi.  i.  David,  2  Sam.  xi.  4.  and  many  other 
excellent  men,  full  of  the  Holy  Gholl,  lell  into  great  f*ns.  Job 
iii.  3,  12.  and  Jeremiah  xx.  14,  18.  curfe  the  day  of  their  nati- 
vity. Elias  and  Jonas  iv.  3.  are  weary  of  their  life,  and  defirc 
death.  Such  errors  and  offences  of  the  faints,  the  fcripture  fetteth 
forth  to  the  comfort  of  thofe  afflicted  and  opprefi^ed  with  defpara- 
tion,  and  to  the  terror  of  the  proud.     No  man  hath  fo  grievoufiy 


GALATIANS.  107 

faJlc-n  at  any  time,  but  he  may  rife  again.  And  on  the  other  fj(Je» 
iTvO  man  taketh  fo  fa(l  footing,  but  he  may  fiiU.  If  Peter  fell,  I 
may  likewife  fall.  If  he  rofe  again,  I  may  alfo  rife  again.  And 
liich  examples  as  thefe  arc,  the  weak-hearted  and  tender  confcicnce.^ 
ought  to  make  much  of,  that  they  may  the  Letter  underfuand  what 
they  pray  for,  when  they  fay,  Forghv2  us  cur  trcfpaffes  ;  and,  / 
believe  ths  forgi'venefs  of  fins.  We  have  the  felf-fame  fpirit  of  grace 
and  prayer  which  the  apoftles  and  all  the  faints  had,  neither  had 
they  any  prerogative  above  us.  We  have  the  fame  gifts  which 
they  had,  the  liime  Chrift,  baptifm,  word,  forgivenefs  of  fins  : 
All  which  they  had  no  lefs  need  of  than  we  have,  and  by  the 
fame  are  fiinclined  and  faved  as  we  are. 

Verfe  12.     For  before  that   certain   ca:m  from  james,  he  did  eat 
cvith  the  Gentiles  — 

The  Gentiles  who  were  converted  to  the  fiith,  did  eat  meats 
forbidden  bv  the  law,  and  Peter  being  converfant  with  the  Gen- 
tiles who  were  converted,  did  eat  with  them,  and  drunk  wine  alfo 
which  was  forbidden,  knowing  that  herein  he  did  well,  and  there- 
fore boldly  tranfgreffed  the  law  with  the  Gentiles.  Paul  confefietb 
that  he  alfo  did  the  like,  v/hen  he  faitli,  that  he  became  a  jfe'w  ta 
the  jfeivSi  that  he  might  gain  the  ^e'zvs  ;  to  them  that  are  tvithoitt 
la-w  as  nvithout  laiv,  that  he  might  gain  them  that  are  ^without  laiu, 
1  Cor.  ix.  2C,  21.  That  is  to  fay,  With  the  Gentiles  he  aid  eat 
and  drink  like  a  Gentil,  and  kept  no  law  at  all :  With  the  Jews, 
according  to  the  lavv^,  he  abftained  from  all  things  forbidden  in 
the  law  ;  for  he  laboured  to  ferve  and  pleafe  all  men  that  lie  might 
gain  all.  Wherefore  Peter,  in  eating  and  drinking  with  the  Gen- 
tiles, finned  not,  but  did  well,  and  knew  that  it  was  lawful  for 
liim  fo  to  do.  For  he  fhewed  by  this  tranfgreflion,  that  the  law 
was  not  necefTary  to  righteoufnefs,  and  alfo  delivered  the  Gentiles 
from  the  obfervation  of  the  law.  For  if  it  were  lawful  for  Peter 
in  one  thing  to  break  the  law,  it  was  lawful  for  him  10  break  it 
in  all  things.  And  Paul  doth  not  here  reprove  Peter  for  his 
tranfgreflion,  but  for  his  dillimulation,  as  followcth. 

Verfe  12.   But  ivhen  they  ivere  come,,  he  lulihdreiu^  and  feparated 
Fwfelf  faring  them  that  lucre  of  the  circumcifion. 

Here  then  ye  fee  Peter*^  offence,  as  Paul  plainly  fetteth  it  forth. 
Paul  accufeth  him  not  of  malice  or  ignorance,  but  of  diflimulation 
and  infirmity,  in  that  he  abitained  from  meats  forbidden  in  the 
law,  fearing  left  the  Jews,  who  came  from  James,  Ihould  be  of- 
fe  ided  thereby,  and  had  more  refpedt  to  the  Jews  than  to  the 
Gentiles.  Hereby  he  gave  occalion,  as  much  as  in  him  was,  to 
overthrow  the  chriftian  liberty  and  truth  of  the  gofpel.  For  in 
that  he  did  withdraw  and  utterly  feparate  himfelf,  abflaining  from 
meats  forbidden  in  the  law  (which  notwithftanding  he  had  eaten 
of  before)  he  miniftered  a  fcruple  of  confcience   to  the  faithiui. 


loS  GALATIANS. 

thus,  to  gather  upon  his  example  :  Peter  abftaineth  from  mJats 
forbidden  in  the  ];iw,  finneth  and  tranfgrefleth  the  law  ;  but  he 
that  abftaineth  -  righteous  and  keeps  the  law,  for  elfe  would  not 
Peter  have  withdrawn  himfelf.  But  becaufe  he  did  fo,  and  of 
purpofe  ref  ufed  thofe  meats  which  before  he  did  eat,  it  is  a  fure 
argument  that  Aich  as  eat  againfl:  the  law  do  fin,  and  fuch  as  ab- 
flain  from  meats  which  the  law  forbiddeth,  do  keep  the  law  and 
are  jufHficd  thereby. 

Here  note,  That  the  end  of  this  fad  of  Peter  is  reproved  of 
Paul,  and  not  ihe  fa(5t  itfelf,  for  the  facfi:  itfelf  was  not  evil.  To 
eat  and  drink,  or  not  to  eat  and  drink  is  nothing,  but  the  end, 
that  is,  If  thou  eat  thou  finneft,  if  thou  abftain  thou  art  righteous, 
is  evil.  So  circumcifion  of  itfelf  is  good,  but  this  end  is  evil,  if 
thou  be  not  circumcifed  after  the  law  of  Mofes,  thou  canft  not  be 
faved.  Alfo  to  eat  meats  prohibited  in  the  law,  is  not  evil ;  but 
this  flirinking  and  difiimulation  of  Peter  is  evil.  For  it  might  be 
faid,  Peter  abllaineth  from  meats  forbidden  in  the  law,  wherefore 
if  thou  dofl:  not  likewife  abdain,  thou  canfl  not  be  faved.  This 
Paul  might  in  no  wife  diffemble,  for  the  truth  of  the  gofpel  v/as 
here  in  danger.  To  the  end  therefore  that  this  truth  might  conti- 
nue found  and  uncorrupt,  he  reilfted  Peter  to  his  face. 

And  here  we  muft  make  a  diftin^lion;  for  meats  may  be  refufed 
two  manner  of  ways.  Firft,  For  chrillian  charity's  fake.  And 
herein  tliere  is  no  good.  So  Paul  himfelf  both  did  and  taught,  i 
Cor.  ix.  22.  Secondly,  by  abftaining  from  them  to  obtain  righte- 
oufnefs,  and  for  not  abftaining  to  fin  and  to  be  damned.  Here 
accurfed  be  charity  with  all  the  fervlce  and  works  of  charity  what- 
foever.  For  thus  to  refrain  from  meats,  is  to  deny  Chrift,  to  tread 
his  body  under  our  feel  ;  to  blafpheme  the  Ho'y  Ghoft,  and  to 
defpjfe  all  holy  thing:.  Wliercfore,  if  we  mult  lof"  the  one,  let 
\is  rather  lofe  man,  our  friend  and  brother,  than  God  our  Father. 
For  if  we  lofe  God  our  Father,  man  our  friend  and  brother  can- 
not continue. 

Jerom.  who  neither  underftood  this  place  nor  the  whole  epiftle 
befidcs,  thinking  this  to  be  but  a  feigned  reprehenfion  of  Paul,  and 
therefore  he  excufeth  Peter's  fall,  fiying,  that  it  was  done  by  ig- 
norance. But  Peter  offended  through  diiTimulation,  and  thereby 
had  eftablifiied  the  neceffity  of  the  law,  had  conftrained  both  Gen- 
tiles and  Jews  to  revolt  from  the  truth  of  the  gofpel,  had  given 
them  great  occafion  to  forfake  Chrift,  do  defpife  grace,  to  return 
to  the  Jewifli  religion,  and  to  bear  all  the  burdens  of  the  law,  if 
Paul  had  not  reproved  him,  and  by  that  means  revoked  the  Gen- 
tiles and  Jews  who  were  offended  through  this  example  of  Peter, 
to  the  liberty  which  is  in  Chrift  Jefu:.,  and  to  the  truth  of  the 
gofpel.  Wcrefore,  if  a  man  would  here  fet  forth  and  amplify 
Peter's  offence,  It  fliould  appear  to  be  very  great,  and  yet  was  it 
rot  done  by  malice  or  ignorance,  but  by  occafion  and  fear  only. 
Thus  we  fee  what  ruins  may  come  by  one  man's  fall  and  ofTencej 


GALATIANS.  109 

if  it  be  not  well  feen  to  and  corredled  in  time.  Wherefore  we  may 
not  triiie  with  this  article  of  juftification  ;  neither  is  it  without 
good  caufe  that  we  do  fo  often  and  fo  diligently  put  you  in  mind 
thereof.  And  it  is  much  to  be  marvelled,  that  Peter,  being  fuch 
an  excellent  apoflle,  fliould  thus  do,  who  before  in  the  council  of 
Jerufalem  flood,  in  a  manner,  alone  in  the  deffence  of  this  article, 
and  prevailed  therein,  namely.  That  falvation  cometh  by  faith 
without  the  law,  Afts  xv.  7.  He  that  before  did  fo  conftantly 
defend  the  truth  and  liberty  of  the  gofpel,  now  by  his  fall  in  ab- 
ftaining  from  meats  forbidden  in  the  law,  is  not  only  the  caufe  of 
great  offence,  but  alfo  offendeth  againfl  his  own  decree.  Where- 
fore let  him  that  th'.nketh  he  Jlandeth,  take  heed  leji  he  fall,  1  Cor. 
X.  12.  No  man  would  think  what  danger  there  is  in  traditions 
and  ceremonies,  v/hich  notwithftanding  we  cannot  want.  What 
is  more  neceflary  than  the  law  and  works  thereof?  And  yet  there 
is  great  danger  lefl  by  the  fame,  men  be  brought  to  the  denial  of 
Chrift.  For  of  the  law  cometh  oftentimes  a  trufl  and  afhance  in 
works,  and  v/here  that  is,  there  can  be  no  trufl  in  Chrift.  Chriil 
is  therefore  foon  denied  and  foon  loft,  as  we  may  fee  in  Peter, 
who  knev/  this  article  of  juftification  better  than  we  do,  and  yet 
how  eaflly  Ihou'd  he  have  given  occalion  of  fuch  a  horrible  ruin,  if 
Paul  hadnotwilhfloodhim,  that  all  the  Gentiles  fliould  thereby  have 
fallen  away  from  the  preaching  of  Paul,  and  by  this  means  fliould 
have  loft:  the  gofpel  and  Chrift  himfelf,  and  this  fhould  have  been 
done  under  a  holy  pretence.  For  they  might  have  faid,  Paul,  hi- 
therto thou  haft  taught  us  that  we  muft  be  juftified  by  grace  with- 
out the  law  ;  thou  feeft  now  that  Peter  doth  the  contrary,  for  he 
abftaineth  from  meats  forbidden  in  the  law,  and  hereby  he  teacheth 
us  that  we  cannot  be  faved  except  we  receive  circumcifion  and 
obferve  the  law. 

Verfe  13.    jind  the  other  jfeius  dffemhled  llkenvife  nv'ith  him;  info 
much  that  Barnabas  alfo  ivas  carried  away  lulth  their  d'lffimuhition. 

Here  you  may  plainly  fee  that  Paul  chargeth  Peter  with  dif- 
fimulation.  If  Peter  diflembled  then  did  he  certainly  know  what 
was  the  truth,  and  what  was  not-  He  that  difTembleth,  finneth, 
not  of  ignorance,  but  deceiveth  by  a  colour  which  he  knoweth 
himfelf  to  be  falfe.  And  the  other  Jeavs  (faith  he)  d'ffemhled  like- 
nvife  avlth  Peter,  In  fo  much  that  Barnabas  alfo  (who  was  Paul's 
companion,  and  had  now  a  long  time  preached  among  the  Gentiles 
faith  in  Chrift,  without  the  law,  together  with  Paul )  ivas  carried 
away  with  their  difimulation.  Ye  have  here  then  Peter's  offence 
plainly  defcribed  to  be  mere  diflimulation,  which  afterwards  had 
been  an  occafion  of  the  ruin  of  the  gofpel,  then  newly  received, 
if  Paul  had  not  refifted  him. 

And  this  is  a  v/onderful  matter,  that  God  preferved  the  church, 
being  yet  but  young,  and  the  gofpel  itfelf,  by  one  only  perfon. 
Paul  alone   ftandeth  to  the  truth  j  for  he  had  loft  Barnabas  his 


no  GALATIANS. 

ronipanlon,  and  Peter  was  agalnft:  him.  So  fometimes  one  m;in  Is 
able  to  do  more  in  a  council,  than  the  v/hoJc  council  bcfidcs, 
which  thing  the  panlfts  themfelves  do  witnefs;  and  for  example, 
they  alledge  Pamphnutius,  who  v/ithftood  the  whole  council  of 
Nice  (which  was  the  bed:  of  all  that  were  after  the  council  of  the 
apoftles  at  Jerufalem)  and  overcame  it. 

7  his  I  fay,  to  the  end  that  we  fliould  diligently  learn  the  arti- 
cle of  juftification,  and  make  a  plain  ditf  rence  between  the  law 
and  gofpel,  and  that  in  this  matter  we  fnould  do  nothing  by  difli- 
mulation,  or  give  place  to  any  man,  if  we  will  retain  the  truth  of 
the  gofpel,  and  faith  found  and  uncorrupt;  which  as  I  have  faid 
are  icon  hurt. 

Wlierefoie,  in  this  cafe,  av/ay  with  reafon,  which  is  an  enemy 
to  faith,  which  alfo,  in  temptations  of  fin  and  death.  leaneth  not 
to  the  righteoufnefs  of  faith  (for  thereof  it  is  utterly  ignorant)  but 
to  her  own  righteoufnefs,  or,  at  leaft,  to  the  righteoufnefs  of  the 
law  Now,  as  foon  as  the  law  and  reafon  join  together,  faith  lof- 
eth  her  virginity  :  For  nothing  fighteth  more  flirongly  againit  faith 
than  the  law  a,nd  reafon;  and  tliefe  two  enemies  cannot  be  con- 
quered hut  with  great  labor  and  difficulty,  which  we  mufl:  conquer, 
rotv/ithrtanding,  if  we  will  be  faved. 

Wherefore,  v^hen  thy  confcience  is  terrified  with  the  law,  and 
wrcilleth  with  the  judgment  of  God,  afl<  counfel  neither  of  reafon 
nor  of  the  law,  but  red:  only  upon  grace  and  the  word  of  confola- 
tion,  and  fo  fiand  herein,  as  if  thou  hadft  never  heard  any  thing  of 
the  law,  afcending  up  to  the  glafs  of  faith,  where  neither  the  law 
ror  reafon  doth  fhinc,  but  only  the  light  of  faith,  which  affureth 
lis  that  we  are  faved  by  Chrift  alone,  without  any  law.  Thus  the 
gofpel  leadeth  us  beyond  and  above  the  light  of  the  law  and  reafon, 
into  the  deep  fecreto  of  faith,  wh.ere  the  lav/  and  rsafon  have  no- 
thing to  do.  Notwithihinding,  we  mufl:  hearken  alfo  unto  the 
Jaw,  but  in  ])lace  and  time.  Mofes,  vvhile  he  was  in  the  mountain, 
where  he  talked  with  God  face  to  face,  had  no  law,  made  no  law, 
rniniflered  no  law;  but  vi/hen  he  was  come  down  from  the  moun- 
tain, he  was  a  lawgiver,  and  governed  the  people  by  the  law.  So 
the  confcience  mufl:  be  free  from  the  law,  but  the  body  mufl  be 
obedient  to  the  law. 

Hereby  it  appeareth  that  Paul  reproved  Peter  for  no  light  mat- 
ter, but  for  the  chiefefl:  article  of  all  chriftian  do(51rine,  which,  by 
Peter's  difiimulation,  was  in  great  danger.  For  Barnabas  and  the 
other  Jev/s  diffcmblcd  together  with  him,  who  did  all  offend,  not 
through  ignorance  or  malice,  but  for  fear  of  the  Jev/s ;  whereby 
their  hearts  were  fo  blinded,  that  they  did  not  fee  their  fin.  And 
certainly  it  is  much  to  b'*  marvelled,  that  fach  excellent  men  as 
Peter,  Barnabas,  and  others,  fhould  fo  fuddenly  and  fo  lightly 
fail,  eq^ecially  in  ihat  tiling  which  they  knew  to  be  well  done,  and 
had  ah'b  before  taught  unto  other'-.  It  is  a  perilous  thing  therefore 
t:;  trufl  tc  our  own  i!:ren?<^h  be  we  never  fo  holy;  never  io  well 


GALATIANS.  lu 

learned,  and  although  we  thuik  ourfelves  never  To  fare  of  that  we 
know;  for  in  that  whereof  we  think  ourfelves  mofl:  fure,  we  may 
err  and  faJI,  and  bring  ourfelves  and  others  into  great  danger.  Lei 
us  therefore  diligently,  and  with  all  humility,  exercife  ourfelves  in 
the  ftudy  of  the  holy  fcriptures,  and  let  us  heartily  pray  tiiat  we 
never  lofe  the  truth  of  the  gofpel. 

Thus  we  fee  then  that  we  are  nothing  with  all  our  gifts,  be  they 
never  fo  great,  except  God  aflifl  us.  When  he  leaveth  us  to  our- 
felves, our  wifdom  ajad  knov/ledge  are  nothing.  For,  in  the  hour 
of  temptation,  it  may  fuddenly  come  to  pafs,  that  by  the  fubtility 
of  the  devil,  all  the  comfortable  places  of  the  Icripture  Ihall  be  ta- 
ken oat  of  our  fight,  and  fuch  places  only  as  contain  threatenlngs 
(hall  be  fet  before  our  eyes,  which  rtiall  opprefs  and  utterly  confound 
us.  Let  us  learn  therefore,  that  if  God  withdraw  his  hand,  we 
may  foon  be  overthrown;  and  let  no  man  glory  of  his  own  righte- 
oufnefs,  wifdom,  and  other  gifts,  but  let  him  humble  himfelf,  and 
pray,  with  the  apoftles,   Lord,  increafe  ourfaliby  Luke  xvii.  5. 

Verfe  14.   Bui  zvhen  I  fanv  that  they  talked  not  uprightly y  acccor- 
ding  to  the  truth  of  the  gofpel — 

This  is  a  wonderful  example  of  fuch  excellent  men  and  pillars 
of  the  church.  There  is  none  but  Paul  that  hath  his  eyes  open, 
and  feeth  the  offence  of  Peter,  of  Barnabas  and  the  other  Jews 
who  diffembled  with  Peter.  On  the  other  fide,  they  do  not  fee 
their  own  offence;  nay,  they  rather  think  that  they  do  well,  in 
bearing  with  the  infirmity  of  the  weak  Jews.  Wherefore,  it  was 
very  neceifary  that  Paul  fhould  reprove  their  offence,  and  not  dif- 
femble  it;  and  therefore  he  accufeth  Peter,  Barnabas  and  others, 
that  they  went  not  the  right  way  to  the  truth  of  the  gofpel;  that  is 
to  fay,  they  fv/erved  from  the  truth  of  the  gofpel.  It  is  a  great 
matter  that  Peter  fliould  be  accufed  of  Paul,  as  one  that  was  fallen 
from  the  truth  of  the  gofpel.  He  could  not  be  more  grievoudy  re- 
prehended; yet  he  fuffered  it  patiently,  and  no  doubt  but  he  gladly 
acknowledged  his  offence-  I  faid  before,  that  many  have  the 
gofpel,  but  not  the  trutii  of  the  gofpel ;  So  Paul  fiith  here,  that 
Pcler,  Barnabas  ando'.her  of  the  jcaus.  ivciit  ?iol  the  right  nvay  to 
thr  truth  of  the  gofpel;  that  is  to  fay,  they  had  the  gofpel,  but  they 
v/alkcd  not  uprightly,  according  to  the  gofpel.  For  although  they 
preached  the  gofpel,  yet  through  their  dillimulation  (which  could 
not  ftand  with  the  truth  of  the  gofpel)  tliey  effablidied  the  law; 
but  the  eftablifliing  of  the  law  is  the  aboliiiiing  of  the  gofpel. 

Whofo  then  can  rightly  judge  between  the  law  and  the  gofpel, 
let  him  thank  God,  and  knov/  that  he  is  a  right  divine.  In  the 
time  of  temptation,  I  confefs  that  I  myfelfdo  not  knov/  how  to  do 
it  as  I  ought.  Now,  the  way  to  dlfcern  the  one  from  the  other, 
is  to  place  the  gofpel  in  heaven  and  the  law  on  earth;  to  call  the 
righteoufnefs  of  the  gofpel  heavenly,  and  the  righteoufnefs  of  the 
law  earthly,  and  to  put  as  great  difference  between  the  lighteouf- 


112  GALATIANS. 

nefs  of  the  gofpel  and  of  the  law,  as  God  hath  made  between  hea* 
ven  and  earth ;  between  light  and  darknefs;  between  day  and  night. 
Let  the  one  be  as  the  light  and  the  day,  and  the  other  as  the  darknefs 
and  the  night.  And  would  to  God  we  could  yet  fur  ther  feparate  the  one 
from  the  other.  Wherefore,  if  the  queftion  be  concerning  the  matter 
of  faith  or  confcience,  let  us  utterly  exclude  the  law,  and  leave  it 
on  the  earth  ;  but  if  we  have  to  do  with  works,  then  let  us  lighten 
the  lantern  of  works  and  of  the  righteoufnefs  of  the  law.  So  let 
the  fun  and  the  ineftimable  light  of  the  go(pel  and  grace  fliine  in 
the  day,  and  the  lantern  of  the  law  in  the  night.  Wherefore,  if 
thy  confcience  be  terrified  with  the  fenfe  and  feeling  of  fin,  think 
thus  with  thyfelf :  Thou  art  now  remaining  upon  earth,  there  let 
the  afs  labor  and  travail,  there  let  him  ferve  and  carry  the  burden 
that  is  laid  upon  him ;  that  is,  let  the  body  with  his  members  be 
fubjeift  to  the  law.  But  when  thou  mountefi:  up  into  heaven,  then 
leave  the  afs  with  his  burden  upon  the  earth:  for  the  confcience 
hath  nothing  to  do  with  the  law,  or  works,  or  with  the  earthly 
righteoufnefs.  So  doth  the  afs  remain  in  the  valley,  but  the  con- 
fcience afcendeth  with  Ifaac  into  the  mountain,  knowing  nothing 
at  all  of  the  law  or  works  thereof,  but  only  looking  to  the  remiflion 
of  lins  and  pure  righteoufnefs,  offered  and  freely  given  unto  us  in 
Chrift. 

Contrariwife,  in  civil  policy,  obedience  to  the  law  muft  be  fe- 
verely  required.  There  nothing  mull;  be  known  as  concerning  the 
gofpel,  confcience,  grace,  remlilion  of  fins,  heavenly  righteoufnefs 
or  Chrlft  himfelf,  but  Mofes  only  with  the  law  and  the  works 
thereof.  If  we  mark  well  this  diftindion,  neither  the  one  nor  the 
other  fhall  pafs  his  bounds,  but  the  law  ihall  abide  without  heaven, 
that  is,  widiout  the  heart  and  confcience,  and  contrariwife,  the 
liberty  of  the  gofpel  (hall  abide  without  the  earth ;  that  is  to  fay, 
without  the  body  and  members  thereof.  Now,  therefore,  as  foon 
as  the  law  and  fin  come  into  heaven,  that  is,  into  the  confcience, 
let  them  by  and  by  be  call:  out.  For  the  confcience,  being  feared 
with  the  terror  of  the  wrath  and  judgment  of  God.  ought  to  know 
nothing  of  the  law  and  fin,  but  of  Chrill  only.  And  on  the  other 
fide,  when  grace  and  liberty  come  into  the  earth,  that  is,  into  the 
body,  then  fay,  thou  oughtefl:  not  to  dwell  in  the  dtegs  and  dung- 
hill of  this  corporal  life,  but  thou  belongefl:  unto  heaven. 

This  diftintftion  of  the  law  and  the  gofpel  Peter  confounded 
through  his  diflimulatlon,  and  thereby  perfuaded  the  believing  Jews 
that  they  muft  be  jurtified  by  the  gofpel  and  the  law  together.  This 
might  not  Paul  fuffer,  and  therefore  he  reproved  Peter ;  not  t;o  put 
him  to  any  reproach,  but  to  the  end  that  he  might  again  eftablifh  a 
plain  difference  between  thefe  two;  namely,  that  the  gofpel  juflifi- 
eth  in  heaven,  and  the  law  on  earth.  The  pope  hath  not  only 
mixed  the  law  with  the  gofpel,  but  alfo  of  the  gofpel  hath  made 
mere  laws,  yea,  and  fuch  as  are  ceremonial  only :  He  hath  alfo 
confounded  and  mixed  political  and  ecclefiaflical  matters  together, 
which  is  a  devilifli  and  hellilh  confufion. 


GALATIANS.  113 

This  place,  touching  the  difference  between  the  law  and  the 
gofpeJ,  is  very  neceflary  to  be  known;  for  it  containeth  the  fum 
of  all  chriflian  dodrine.  Wherefore,  let  all  that  love  and  tear 
God,  diligently  learn  to  difcern  the  one  from  the  other,  not  only 
in  words,  but  in  deed  and  in  practice,  that  is  to  fay,  in  heart  and 
confcience.  For  as  touching  the  words,  the  diflindtion  is  eafy;  but 
in  time  of  temptation  thou  fhalt  find  the  gofpel  but  as  a  ftranger 
and  a  rare  guell:  in  thy  confcience;  but  the  lav/,  contrariwife,  thou 
ihalt  find  a  famihar  and  continual  dweller  wlt'iin  thee;  for  reafoii 
hath  the  knowledge  of  the  law  naturally.  Wherefore,  vyhen  thy 
confcience  is  terrified  with  fm,  which  the  law  uttereth  and  increaf- 
€th,  then  fay  thou,  There  is  a  time  to  die,  and  a  time  to  live; 
there  is  a  time  to  hear  the  law,  and  a  time  to  defpife  the  law; 
there  is  a  time  to  hear  the  gofpel,  and  and  there  is  a  time  to  be  igno- 
rant of  the  gofpel.  Let  the  law  now  depart,  and  let  the  gofpel  comej 
for  there  is  nov/  no  time  to  hear  the  law,  but  the  goficl.  But  thou 
haft  done  no  good,  nay,  thou  haft  done  v/ickedly,  and  haft  griev- 
oufly  fmned.  I  grant,  notv/ithftanding,  I  have  remiflion  of  all 
my  fins  for  Chrift's  fake.  But  out  of  the  confli(5t  of  confcience, 
when  external  duties  muft  be  done,  there  is  no  time  to  hearken  to 
the  gofpel;  then  muft  thou  follow  thy  vocation,  and  the  works 
thereof. 

Verfe  I4>  If  aid  unto  Peter  before  them  all,  If  thou ,  being  a  Jewi 
li'oejl  after  the  manner  of  the  Gentiles,  and  not  as  do  the  yeivsj 
why  compeUeJi  thou  the  Gentiles  to  live  a  r  do  the  jenvs  ? 

That  is  to  fay,  thou  art  a  Jev/,  and  therefore  thou  art  bound  to 
live  like  a  Jew,  viz.  to  abftain  from  meats  forbidden  in  the  law. 
Nocwithftanding  thou  liveft  like  a  Gentile;  that  is  to  fay,  thou 
doft  contrary  to  the  law>  and  tranfgreffeth  the  law.  For  as  a 
Gentile  who  is  free  from  the  law,  thou  eateft  common  and  unclean 
meats,  and  therein  thou  doft  y/ell.  But  in  that  thou  being  afraid 
at  the  prefence  of  the  brethren  converted  from  the  Jewirti  religion, 
ab(taineft  from  meats  forbidden  in  the  law,  and  keepeft  the  law, 
thou  compelleft  the  Jews  likewife  to  keep  the  law;  that  is,  thou 
conftralneft  them  of  neceffity  to  obferve  the  law.  For  in  that  thoii 
abftaineft  fi  om  profane  meats,  thou  giveft  accafion  to  the  Gentiles 
tlius  to  think,  Peter  abftaineth  from  thofe  meats  which  the  Gentiles 
ufe  to  eat,  which  he  alfo  himfelf  before  did  eat;  therefore  we 
ought  likewife  to  avoid  the  fame,  and  to  live  after  the  manner  of 
the  Jews,  otherwife  we  cannot  be  juftified  or  faved.  We  fee  then 
that  Paul  reproveth  not  ignorence  in  Peter  (for  he  knew  that  he 
niight  freely  eat  with  the  Gentiles  all  manner  of  meats)  but-dilli- 
mulation,  v/hereby  he  compcUeth  the  Gentiles  to  live  like  the 
Jews. 

Here  I  fay  again,  that  to  live  as  the  Jew,  is  not  evil  of  itfelf, 
for  it  is  a  thing  indifferent  either  to  eat  fwines  flelh,  or  any  other 
meats.     But  fo  to  play  the  Jew,  that  for  confcience  fake  thou  ab- 


J 14  GALATIANS. 

ftainefl  from  certain  meats,  this  is  to  deny  Chrirt  and  to  overtlirow 
the  [;ofpel.  Therefore  when  Paul  faw  that  Pctei  's  'aO.  tended  to 
this  end,  he  withllood  him  and  faid,  Thou  Icnowert  that  the  keep- 
ing of  the  law  is  not  necelfary  to  righteoufnefs,  but  that  wo  are 
jufHlied  only  through  faith  in  Chrifl:,  and  therefore  thou  kecpcil 
not  the  law,  but  tranfgreflcd  the  law  and  eatefl;  all  manner  of  meats. 
Notwithdanding  by  thy  example  thou  conftrainelt  the  Gentiles  to 
forfake  Chrift,  and  to  return  to  the  law.  For  thou  giveft  them 
occafion  thus  to  think,  faith  only  is  not  liifficient  to  righteoufnefs, 
but  the  law  and  works  are  alfo  required.  And  this  Peter  teach- 
eth  us  by  his  example.  Therefore  the  obfervation  of  the  law  muft 
needs  be  joined  with  faith  in  Chrill:,  if  we  will  be  favcd.  Where- 
fore Peter  by  his  example  is  not  only  prejudicial  to  the  purity  of 
do61rine.  but  alfo  to  the  truth  of  faith  and  chriftian  righteoulnefs. 
For  the  Gentiles  received  this  of  him,  that  the  keeping  of  the  law 
was  necefl'ary  to  righteoufnefs;  which  error  in  cafe  it  be  admitted, 
then  doth  Chriil:  profit  us  nothing  at  all. 

Hereby  it  plainly  appeareth  to  what  end  this  difcord  between 
Paul  and  Peter  tendeth.  Paul  doth  nothing  by  diflimulation,  but 
dealeth  fmcerely  and  goeth  plainly  to  work;  Peter  diflenibleth,  but 
his  diflimulation  Paul  reproveth.  The  controverfy  was  for  the 
maintenance  of  pure  dodrine,  and  the  verity  of  the  gofpel ;  and  in 
this  quarrel  Paul  did  not  care  for  the  offence  of  any.  In  this  cafe 
all  people  and  nations,  all  kings  and  princes,  all  judges  and  magif- 
trates  ought  to  give  place.  Since  then  it  is  fo  dangerous  a  thing  to 
have  to  do  with  the  law,  and  that  this  fall  was  fo  fudden  and  fo 
great  as  if  it  had  been  from  heaven  above,  even  down  into  hell,  let 
every  chriflian  diligently  learn  to  difcern  between  the  law  and 
the  gofpel.  Let  them  fufFer  the  law  to  rule  over  the*  body  and 
members  thereof,  but  not  over  the  confcience.  For  the  queen  and 
fpoLife  may  not  be  defiled  with  the  law,  but  muit  be  kept  without 
fpot  for  her  only  hufband  Chrift,  as  Paul  faith,  2  Cor.  xi.  2.  / 
ha'ue  efpoufed  you  to  one  hujhand,  l^c.  Let  the  confcience  then 
have  her  bride-chamber,  not  in  the  low  valley,  but  in  the  high 
mountain,  in  the  which  let  Chriit  lie  and  there  rule  and  reign,  who 
doth  not  terrify  and  afflict  finners,  but  comforteth  them,  pardon- 
eth  their  fins  and  faveth  them.  Wherefore  let  the  affli(5ted  confci- 
ence think  upon  nothing,  know  nothing,  fet  nothing  againlt  the 
judgment  of  God,  but  the  word  of  Chriil,  which  is  the  word  of 
grace,  of  remiifion  of  fins,  of  falvation  and  everlalling  life.  But 
this  to  perform  indeed,  is  a  hard  matter.  For  man's  reafon  and 
nature  cannot  ftedfaftJy  cleave  unto  Chrift,  but  oftentimes  it  is  car- 
ried away  with  the  cogitations  of  the  law  and  fin,  and  fo  always 
feeketh  to  be  at  liberty  after  the  flelli,  but  according  to  confcience 
a  fervant  and  a  flave. 

Verfe  15.     Wc  nvho  arcjenvs  hy  nature .^    and  not  finners  of  the 

Gentiles — 


GALATIANS.  115 

That  is  to  fay,  wc  are  born  unto  the  righteoufnefs  of  the  law, 
fo  Mofes,  and  to  circumcifion,  and  even  in  our  birth  we  bring  tJie 
Jaw  with  us.  We  have  the  righteoufnefs  of  the  law  by  nature,  as 
Paul  before  faith  of  himfelf,  in  chapter  i.  14.  Being  more  exceed- 
ingly zealous  of  the  traditions  of  my  fathers.  Wherefore  if  v/e  be 
compared  to  the  GentiJes,  we  are  no  finners  ;  we  are  not  without  the 
law  and  vWthout  works  like  unto  the  Gentiles  ;  but  we  are  Jews  born, 
we  are  born  righteous  and  brought  up  in  righteoufnefs.  Our  righteouf- 
nefs begin neth  even  with  our  birth,  for  the  Jewifh  religion  is  natural 
unto  us.  For  God  commanded  Abraham  to  circumcife  every  man- 
child  the  eight  day,  Gen.  xvii.  10.  This  law  of  circumcifion 
received  from  the  fathers,  Mofes  afterwards  confirmed.  It  is  a 
great  matter  therefore  that  we  are  j  ews  by  nature.  Nctwithftand- 
ing,  although  we  have  this  prerogative,  that  we  are  righteous  by 
nature,  born  in  the  law  and  the  works  thereof,  and  are  not  finners 
as  the  Gentiles,  yet  are  we  not  therefore  righteous  before  God. 

Hereby  it  is  evident  that  Paul  fpeaketh  not  of  ceremonies,  or 
of  the  ceremonial  law,  as  fome  do  affirm,  but  of  a  far  weightier 
matter,  namely,  of  the  nativity  of  the  Jews,  whom  he  denieth  ta 
be  righteous,  aUhough  they  are  born  holy,  be  circumcifed,  keep 
the  law,  have  the  adoption,  the  glory,  the  covenant,  the  fathers, 
the  true  worfhip,  God,  Chrift,  the  promifes,  live  in  them  and  glory 
in  the  fime  :   As  they  fay,  John  viii.   33,  41.     We  he  Abraham^ s 
feed ;  alfo  lue  have  one  Father,  even  God.     And  in  Rom.  ii.    17* 
Behold,  thou  art  called  a  yeiu,  and  rejlefl  in  the  laiu,  iifc.  Where- 
fore, although   Peter  and  the  other  apofties  were  the  children  of 
God,  righteous  according  to  the  law,  the  works  and  the  righte- 
oufnefs  thereof,  circumcifion,  the  adoption,    the   covenants,  the 
promifes,  the  apoftlefliip,  &c.     Yet  chridian  righteoufnefs  cometli 
not  thereby  ;  for  none  of  all  thefe  is  faith  in  Chrill,   which  only 
(as  folio weth  in  the  text)   judifieth,  and  not  the  law  :   Not  that 
the  law  is  evil  or  damnable,  for  the   law,  circumcifion  and  fuch 
like,  are  not  therefore  condemned  becaufe  they  jufHfy  not ;  but 
Paul  therefore  taketh  from  them  the  office  of  jufHfication,  becai^fe 
the  falfe  apofties  contendad  that  by  them,  without  faith,  and  only 
by  the  works  wrought,  men  are  juftified  and  faved.     This  was  not 
to  be  fuffered  of  Paul.   For  without  fail  all  things  are  deadly.  The 
law,  circumcifion,  the  adoption,  the  temple,  the  worfhip  of  God, 
the  promifes,  yea,  God  and  Chrift  himfelf  without  faith,  profiteth 
nothing.    Paul  therefore  fpeaketh  generally  againft  all  things  which 
are  contrary  to  faith,  and  not  againft  ceremonies  only. 

Verfe  1 6.    Knowing  that  a  man  is  not  jujlified  by  the  ivorhs  of  the 
law,  but  by  the  faith  of  jfefus  Chrifi — 

Thefe  words  (The  ivorhs  of  the  law)  reafoneth  far  and  compre- 
hendeth  much.  We  take  the  works  of  the  law  therefore  generally 
for  that  which  is  contrary  to  grace.  Whatfoever  is  not  grace,  is  the 
law,  whether  it  be  judicial,  ceremonial,  or  the  ten  commandments. 


n6  GALATIANS. 

Wherefore,  if  thou  couldfl:  do  the  works  of  the  law  according  to 
this  commaridinciit  Thoit  Jhalt  love  ihe  Lord  thy  God  iv'ith  all  thy 
he:nt^  llSc.  (which  no  man  yet  ever  did  or  could  do)  yet  thou 
iliouldll:  not  be  juilified  before  God  ;  for  a  man  is  not  jufHfied  by 
the  works  of  the  law.  But  hereof  we  will  fpeak  more  largely 
hereafter. 

The  works  of  the  law  then,  according  to  Paul,  fignifieth  the 
works  of  the  whole  law,  whether  it  be  judicial,  ceremonial,  or 
moral.  Now  if  the  work  of  the  moral  law  do  not  juftify,  much 
lefs  doth  circumcifion  julHfy,  which  is  a  work  of  the  ceremonial 
law.  Wljercfore,  when  Paul  faith  (as  he  oftentimes  doth)  that 
a  man  is  not  jnjlified  by  the  latUy  or  by  the  ivorks  of  the  laiv,  (which 
are  both  one)  he  fpeaketh  generally  of  the  whole  law,  fetting  the 
righteoufnefs  of  faith  againil  the  rightcoufnefs  of  the  whole  law. 
For  by  the  righteoufnefs  of  the  law  (faith  he)  a  man  is  not  pro^ 
nounced  righteous  before  God:  but  the  righteoufnefs  of  faith  God 
imputeth  freely  through  grace,  for  Chrift's  fake.  The  law,  no 
doubt,  is  holy,  righteous  and  good,  ar.d  confcquently  the  works 
of  the  law  are  holy,  righteous  and  good,  yet  notwithIi:andmg  a 
man  is  not  juflilied  thereby  before  God. 

Now,  the  works  of  the  law  may  be  done  either  before  judica- 
tion or  after.  There  were  many  good  men,  even  among  the 
pagans,  as  Xenophon,  Ariiiides,  Fabius,  Cicero,  Pomponius, 
Atticus,  and  others,  who,  before  juflification,  performed  the  deeds 
ef  the  law,  and  did  notable  works.  Cicero  fullered  death  valiantly 
in  a  good  and  juit  caufe.  Pomponius  vvas  a  conftant  man,  and 
loved  truth  ;  for  he  never  made  a  lie  himfelf,  nor  could  fuffer  the 
fame  in  any  other.  Now,  conftancy  and  truth  arc  noble  virtues, 
and  excellent  works  of  the  law,  and  yet  were  they  not  juftified 
thereby.  After  jaltification,  Peter,  Paul,  and  all  other  ChrifHans 
have  done  and  do  the  works  of  the  law,  and  yet  are  they  not  juf- 
tified thereby.  For  I  know  nothing  by  myfelf,  yet  am  I  not  hereby 
jujl'ifiedi  1  Cor.  iv.  4.  We  fee  then,  that  he  fpeaketh  not  of  an/ 
part  of  the  law,  but  of  the  whole  law,  and  all  the  works  thereof 

'The  diviu'tty  of  ihc  bofo'lfo  fophijls,  commonly  c idled  Ihe  Schoolmen 

WHEREFORE,  the  wicked  and  pernicious  opinion  of  the 
papills,  is  utterly  to  be  condemned,  who  attribute  the 
merit  of  grace  and  remiilion  of  fins  to  the  work  wrcugh.t.  For 
they  fay  that  a  good  work  before  grace,  is  able  to  obtain  grace  of 
congruence  (which  they  call  meriium  de  ccngruo,)  bccaufe  it  is 
meet  that  God  fiiould  reward  fuch  a  work.  But  when  grace  is 
obtained,  the  work  following  deferveth  cverlafting  life  of  due  debt 
and  worthinefs,  wliich  they  call  meritum  decond'tgno.  As  for  ex - 
aniple,  if  a  man,  being  in  deadly  fm,  without  grace,  do  a  good 
work  of  his  own  natural  inclination  ;  that  is,  li  he  fiiy  or  hear  a 
mafs,  or  give  ainas,  and  fuch  like,  this  man  of  congruence  deferv* 


GALATIANS.  117 

eth  grace.  When  he  hath  thus  obtained  grace,  he  doth  now  a 
work,  which  of  worthinefs  deferveth  everlafting  hfe.  For  the  Hrft, 
God  is  no  debtor;  but  beeaufe  he  is  jiift  and  good,  it  behoveth 
him  to  approve  inch  a  good  work,  though  it  be  done  in  deadly 
lin,  and  to  give  grace  for  fjch  a  fervice.  But  when  grace  is  ob- 
tained, God  is  become  a  debtor,  and  is  con  [trained  of  right  and 
duty  to  give  eternal  life.  For  now  it  is  not  only  a  work  of' free- 
will, done  according  to  the  fubftance,  but  alfo  done  in  grace, 
which  maketh  a  man  aaceplable  unto  God,  that  is  to  fay,  in 
charity. 

This  is  the  divinity  of  the  antichriftlan  kingdom,  which  here  I 
recite,  to  the  end  that  the  difputation  of  Paul  may  be  the  better 
underitood,  (for  two  contrary  things  being  fet  together  may  be  the 
better  known)  ;  and  moreover,  that  all  men  may  fee  hov/  far  from 
the  truth  thefe  blind-guides,  and  leaders  of  the  blind  have  wan- 
dered ;  and  how,  by  this  wicked  and  blafphemous  dodrine,  they 
have  not  only  darkened  the  gofpel.  but  have  taken  it  clean  away, 
and  buried  Chrift  utterly.  For  if  I,  being  in  deadly  lin,  can  do 
any  little  work,  which  is  not  only  acceptable  in  God's  fight  of 
itfelf,  and  according  to  the  fub:lance,  but  alfo  is  able  to  deferve 
grace  of  congruence,  and  when  I  have  received  grace,  I  may  do 
works  according  to  grace  ;  that  is  to  fay,  according  to  charity, 
and  get  of  right  and  duty  eternal  life.  What  need  have  I  now  of 
the  grace  of  God,  for  forgivenefs  of  fins,  of  the  promife,  and  of 
the  death  and  vi6lory  of  Chrid  ?  Chrift  is  now  to  me  unprofitable, 
and  his  benefit  of  none  eifed ;  for  1  have  fvee-will  and  power  to 
do  good  works,  whereby  I  deferve  grace  of  congruence,  and  af- 
terwards, by  the  worthinefs  of  my  work,  eternal  life. 

Such  monftrous  and  horrible  blafphemies  fhould  have  been  fet 
forth  to  the  Turks  and  Jews,  and  not  to  the  church  of  Chrift. 
And  hereby  it  plainly  appeareth,  that  the  pope  and  his  biiliops, 
doctors,  priefls,  and  all  his  religious  fraternity,  had  no  knowledge 
or  regard  of  holy  matters,  and  that  they  were  not  careful  for  the 
health  of  the  filly  and  miferable  fcattered  flock.  For  if  they  had 
feen,  but  as  it  were  through  a  cloud,  what  Paul  calleth  lin,  and 
what  he  calleth  grace,  they  would  never  have  compelled  the  peo- 
ple to  believe  fuch  abominations  and  execrable  lies.  By  deadly  fin 
they  underftood  only  the  external  work  committed  againft  the  law, 
as  murder,  theft,  and  fuch  like.  They  could  not  fee  that  igno- 
rance, hatred,  and  contempt  of  God  in  the  heart ;  ingratitude, 
murmuring  againft  God,  and  refifting  the  will  of  God,  are  alfo 
deadly  fins,  and  that  the  fiefh  cannot  think,  fjoeak,  or  do  any 
thing,  but  what  is  devilifli  and  altogether  againft  God.  If  they 
had  feen  thefe  raifchiefs  fail  rooted  in  the  nature  of  man,  they 
would  never  have  devifed  fuch  impudent  and  execrable  dreams 
touching  tJie  defert  of  congruence  and  worthinefs. 

Wherefore,  we  mufl  properly  and  plainly  define  what  a  wicked 
man  or  a  deadly  finner  is.    He  is  fach  a  holy  and  a  bloody  hypo- 


iiS  GALATIANS. 

Crite  as  Paul  was,  \vl;cn  he  went  to  Damafcus  to  perfecute  Jefus 
of  NA/areth  ;  to  abollfn  the  dc'flrinc  of  the  colpcl  ;  to  murder  the 
fairhfal ;  and  utterly  to  overthrow  the  church  of  Chrifr  ;  and  who 
will  not  fay  but  that  thcfe  were  horrible  fins,  yet  could  not  Paul 
fee  them  :  For  he  was  fo  blinded  with  a  perverfe  zeal  of  God,  that 
he  thought  thefe  abominations  to  be  pcrfed  righteoufncfs  anJ  high 
fervice  unto  God.  And  fhall  we  fay  that  flich  as  defend  thefe  hor- 
rible fins  to  be  perfeft  righteoufnefs,  do  defcrve  grace  ? 

Wherefore,   with  Paul  we  utterly  deny  the  merit  of  congruence 
:ind  worthinefs,  and  affirm  that  thefe  fpeculations  are  nothing  elfe 
hut  mere  deceits  of  fatan,   which  were  never  done  in  deed,  nor 
notified  by  any  examples :   For  God  never  gave  to  any  man  grace 
and  everlafring  life  for  the   merit  of  congruence  or  worthinefs. 
Thefe  difputations,  therefore,  of  the  fchoolmen,  touching  the  merit 
of  congru-ence  and  worthinefs,  are  nothing  elfe  but  vain  toys  and 
dreams  of  idle  brains,  to  no  other  end  and  purj^ofe  but  to  draw 
men  from  the  true  worfhip  of  God  ;  and  hereupon  is  the  whole 
papacy  grounded.      For  there  is  no  religious  perfon   but  he  haih 
this  imagination  :   I  am  able,  by  the  obfervation  of  my  holy  order, 
to  deferve  grace  of  congruence,  and   by  the  works  which    I   do 
after  that  I   have  received  this  grace,   I  am  able  to  heap  up  fuch 
treafute  of  merit,  as  (hall  not  only  be  fuflicient  for  me  to  obtain 
eternal  life,  but  alfo  to  give  or  fell  unto  others.    Thus  have  all  the 
religious  orders  taught,  and  thus  have  they  lived.     And  to  defend 
this  horribh  blafphemy  againfl:  Chrid,  the  papifts  do  at  this  day 
attempt  again (l  us  what  they  can.    And  there  is  not  one  of  them 
all,  but  tlie  more  holy  hypocrite  and.  merit-monger  he  is,  the  more 
cruel  and  deadly  enemy  he  is  to  the  gofpel  of  ChrilL 

The  true  way  to  Chr'ift'ianity . 

OW  the  true  way  to  chrifiiianity,  is  this,  that  a  man  ^.o  firfl 
acknov.'lcdge  himfelf  by  the  lav/,  to  be  a  fmner,  and  that 
it  is  impoiTiblc  for  him  to  do  any  good  work.  For  the  law  faith. 
Thou  art  an  evil  tree,  and  therefore  all  that  thou  thinkeO:,  fpeak- 
efl,  or  doit,  is  againfl:  God.  Thou  cand  not  therefore  delervc 
grace  by  thy  works,  which  if  thou  go  about  to  do,  thou  doubled: 
thy  offence  ;  for  flncc  thou  art  an  evil  tree,  thou  cand  not  but 
bring  forth  evil  fruits,  Matth.  vii.  17.  that  is  to  fay,  fins.  For 
"jjhatjocveris  not  of  faith,  is  fin y  Rom.  xlv.  23.  Wherefore,  he 
that  would  deferve  grace  by  works  going  before  faith,  goeth  about 
to  plcafe  God.  with  fins,  which  is  nothing  elfe  but  to  heap  fin  upon 
lin,  to  mock  God,  and  to  provoke  his  wrath.  When  a  man  is  thus 
taught  and  indrufleJ  by  the  law,  then  is  he  terrified  and  humbled, 
then  he  fceth  indeed  the  grcatnefs  of  his  fin,  and  cannot  find  in 
himfclfone  fpark  of  the  love  of  God  ;  therefore  he  jufHfieth  God 
\x\  his  word,  and  confcffcth  that  he  is  guilty  of  death  and  eternal 
damn^.tion.  The  fird  part  then  of  chridianity  is  the  preaching  of 
repentance,  and  the  knowledge  of  ourfelves. 


GALATIANS.  119 

The  feconcl  part  is,  If  thou  wilt  be  faved  thoa  mayeft  not  feek 
falvation  by  works  ;  for  God  hath  fent  his  only  begotten  Son  into 
the  world,  that  we  might  Hve  through  him.  He  was  crucified 
and  died  for  thee,  and  offered  up  thy  fins  in  his  own  body.  Here 
is  no  congruence  or  work  done  before  grace,  but  wrath,  fin,  terror, 
and  death.  Wherefore,  the  law  doth  nothing  elfe  but  utter  fin, 
terrify  and  humble,  and  by  this  means  prepareth  us  to  juftilication, 
and  driveth  us  to  Chrift.  For  God  hath  revealed  unto  us,  by  his 
word,  that  he  will  be  unto  us  a  merciful  Father,  and  without  our  de- 
ferts  (feeing  we  can  deferve  nothing)  will  freely  give  unto  us  remif- 
fion  of  finsjrighteoufnefs  and  KFj  everlailing  forChrift  his  Son's  fake. 
For  God  giveth  his  gifts  freely  unto  all  men,  and  that  is  the  praife 
and  glory  of  his  divinity.  But  the  judiciaries  and  merit-mongers 
will  not  receive  grace  and  everlafting  life  of  him  freely,  but  will 
deferve  ths  fame  by  their  own  works.  For  this  caufe  they  would 
utterly  take  from  him  the  glory  of  his  divinity.  To  the  end  there- 
fore that  he  may  maintain  and  defend  the  fame,  he  is  condrained 
to  fend  his  law  before,  which,  as  a  lightning  and  thundering  from 
heaven,  may  bruife  and  break  thofe  hard  rocks. 

This  briefly  is  our  dodrine,  as  touching  chrifHan  righteoufnefs, 
contrary  to  the  abominations  and  blafphemies  of  the  papifts,  con- 
cerning the  merit  of  congruence  and  worthinefs,  or  works  before 
and  after  crrace.  Which  monftrous  dreams  were  devlfed  bv  fjch  as 
were  never  exercifed  with  temptations,  never  had  any  true  feeling 
of  fin  or  of  the  terror  of  death,  and  therefore  they  know  not  what 
they  fay,  or  what  they  teach.  Moreover,  they  can  fhew  no  ex- 
ample of  any  work  done,  either  before  or  after  grace,  that  could 
juftify  before  God.  Wherefore,  they  are  nothing  eife  but  vain  toys 
and  foolidi  fables,  whereby  the  papifls  deceive  both  themfelves  and 
others.  For  Paul  here  plainly  affirmeth,  that  no  man  is  juffifled 
by  the  works  of  the  law,  either  going  before  grace  (whereof  he 
fpeaketh  in  this  place)  or  coming  after  grace.  You  fee  then  that 
chriftian  rigliteoufnefs  is  not  fuch  an  eiTential  quality  ingrafted  in 
the  nature  of  man,  as  the  fchoolmen  imagine,  when  they  £iy  : 

(The  droinlty  of  the  Schoolmen) 

HEN  a  man  doth  any  good  work,  God  accepteth  it,  and 
for  that  work  he  poureth  into  him  charity,  which  they 
call  charity  infufed.  This  charity  (fay  they)  is  a  quality  remaining 
In  the  heart,  and  this  they  call  formal  righteoufnefs  (which  man- 
ner of  fpeaking  it  is  expedient  for  you  to  knov/)  that  they  can 
abide  nothing  lefs  than  to  hear  diat  this  quality  of  forming  and 
adorn'ng  the  foul,  as  whitenefs  doth  the  wall,  fnould  not  be  count- 
ed righteoufnefs.  They  can  climb  no  higher  than  to  thi,s  cogitation 
of  man's  reafon,  that  man  is  righteous  by  his  ov/n  formal  righteouf- 
nefs, which  is  grace  making  him  acceptable  unto  God,  tiiat  is  to 
fay,  charity.   Soto  this  quahty  cleaving  unto  the  foul,  viz.  Charity 


120  GALATIANS. 

(which  is  a  work  after  the  law,  for  the  law  faith,  Thoujlmit  love 
the  Lord  thy  God,  8cc.)  thby  attribute  formal  righteoufnefs,  that  is 
to  fay,  tnie  chrirtian  riohteoufnels,  and  they  fay  that  this  righteoiif- 
nefs  is  worthy  of  everlaiHng  life,  and  he  that  hath  it  is  formally 
lightecus;  and,  moreover,  he  is  etTcdually  or  actually  righteous, 
becaufe  he  now  doth  good  works,  whereunto  everlafhng  life  is 
due.  This  is  the  opinion  of  the  popifh  fchoolmen,  yea,  even  of 
the  bed  of  them  all. 

Some  other  there  are,  who  are  notfo  good  as  Scotus  and  Occam, 
who  faid,  that  for  the  obtaining  of  tiie  grace  of  God,  this  charity 
infufcd  or  given  of  God,  is  not  neceilary,  but  that  a  man,  evert 
by  iiis  own  natural  ftrength,  may  procure  this  charity  above  all 
things.  P'or  fo  reafoneth  Scotus  :  If  a  man  may  love  a  creature  ; 
a  young  man  a  maiden  ;  a  covetous  man,  money,  which  are  the 
lels  good  ;  he  may  alfo  love  God,  who  is  the  greater  good.  If  he 
have  a  love  of  the  creature,  through  his  natural  ilrength,  much 
more  hath  he  a  love  to  the  Creator.  With  this  argument  were 
all  the  fophifters  convided,  and  none  of  them  all  was  able  to  refute 
it.     Notwithftanding  thus  they  reply. 

The  fcripture  compelleth  us  to  confefs  (they  fay)  that  God, 
befides  that  natural  love  and  charity  which  is  ingrafted  in  us  (where- 
with alone  he  is  not  contented)  requireth  alfo  charity,  which  he 
himfelf  giveth.  And  hereby  they  accufe  God  as  a  tyrant  and  a 
cruel  exadior,  who  is  not  content  that  we  keep  and  fulfil  his  law, 
but  above  the  law  (winch  we  ourlclves  arc  able  to  fulfil)  requircth 
alfo,  that  we  (hould  accomplifh  it  with  other  circumflances  and 
furniture,  as  apparel  to  tho  lame.  As  if  a  miftrefs  fhould  not  be 
contented  that  her  cook  had  dreffed  her  meat  excellently  well, 
but  fhould  chide  her  for  that  fhe  did  not  prepare  the  fame,  being 
decked  with  precious  apparel,  and  adorned  with  a  crown  of  gold. 
Now,  what  a  miltrefs  were  this  who  when  her  cook  had  done  ail 
ftie  was  bound  to  do,  and  alfo  exadly  performed  the  fame,  would 
moreover  require  that  ihe  fliould  wear  fuch  ornaments  as  fhe  could 
not  have?  Enven  fo,  what  a  one  fliould  God  be  if  he  Hjould  re- 
quire his  law  to  be  fulfilled  of  us  (which  notv/ithflanding  by  our 
own  natural  flrength  we  oblcrve  and  fulfil)  with  fuch  furniture  as 
we  cannot  have  ? 

But  here  left  they  fhould  feem  to  avouch  contrary  things  they 
make  a  difitindion,  and  lay,  that  the  law  is.  fulfilled  two  manner 
of  ways  :  Firfl,  according  to  the  fubltance  of  the  deed  ;  and,  fe- 
condly,  according  to  the  mind  of  the  commander.  According  to 
the  fubftance  of  the  deed  (fay  they)  we  may  fulfil  ail  things  which 
the  law  commandeth,  but  not  according  to  the  mind  of  the  com- 
mander,  which  is,  tiiat  God  is  not  contented  that  thou  hafl:  done 
all  things  which  are  commanded  in  the  law  (although  he  can  re- 
quire no  more  of  thee)  but  he  further  requircth,  that  thou  ihouldll 
fulfil  the  law  in  charity  ;  not  that  charity  which  thou  haft  by  na- 
ture, but  that  which  is  above  nature  and  hcavenlv,  which  he  liim- 


GALATIANS.  121, 

feif  giveth.  And  what  is  this  elfe  but  to  make  of  God  a  tyrant 
and  a  tormentor,  who  requireth  that  of  us  which  we  are  not  able 
to  perform  ?  And  it  is  in  a  manner  as  much  as  if  they  fhould  fay, 
that  the  fault  is  not  in  us  if  we  be  damned,  but  in  God,  who  with 
this  circumftance  requireth  his  law  to  be  accomplifhed  of  us. 

Thefe  things  I  do  the  more  diligently  repeat,  that  you  may  fee 
how  far  they  have  ftrryed  from  the  true  fenfe  of  the  fcripture,  who 
have  faid,  that  by  our  own  natural  (trength,  we  may  love  God  above 
all  thingSjL  or  at  lead,  by  the  work  wrought  we  may  deferve  grace 
and  everlafting  life.  And  becaufe  God  is  not  content  that  we  ful- 
fil the  law  according  to  the  fubflance  of  the  deed,  but  will  have 
us  alfo  to  fulfil  the  fame  according  to  the  mind  of  the  commander; 
therefore  the  fcripture  further  compelleth  us  to  have  a  quality  above 
nature  poured  into  us  from  above,  and  that  is  charity,  which  they 
call  formal  righteoufnefs,  adorning  and  beautifying  faith,  being 
alfo  the  caufe  that  faith  juftifieth  us.  So  faith  is  the  body,  and  the 
fhell ;  charity  the  life,  the  kernel,  the  form  and  furniture.  Thefe 
are  the  monftrous  dreams  of  the  fchoolmen. 

But  we  in  the  (lead  of  this  charity  do  place  faith,  and  we  fay 
that  faith  apprehendeth  Jefus  Chrift,  who  is  the  form  which  adorn- 
eth  and  furniilieth  faith,  as  the  colour  adorneth  and  beautifieth  the 
wall.  Chriflian  faith  therefore  is  not  an  idle  quality  or  empty  huflc 
in  the  heart,  which  may  be  in  deadly  fin  until  charity  come  and 
quicken  it :  but  if  it  be  true  faith  it  is  a  fure  trull:  and  confidence 
of  the  heart,  and  a  firm  confent  whereby  Chrift  is  apprehended,  fo 
that  Chrifl  is  the  objedt  of  faith,  yea,  rather  even  in  faith  Chrift 
himfelf  is  prefent.  Faith  therefore  is  a  certain  obfcure  knowledge, 
or  rather  darknefs  which  feeth  nothing,  and  yet  Chrifl  apprehended 
by  faith  feemeth  in  this  darknefs,  like  as  God  in  Sinai,  Exod.  xix- 
9,  and  in  the  temple  fat  in  the  midft  of  darknefs,  i  Kings  viii, 
ic.  Wherefore,  our  formal  righteoufnefs  is  not  charity  furnilhing 
and  beautifying  faith,  but  it  is  faith  itfelf,  which  is  ^s  it  were  a 
certain  cloud  in  our  hearts,  that  is  to  fay,  a  ftedfali:  truft  and  alli- 
ance in  the  thing  which  we  fee  not,  which  is  Chrift,  who  although 
he  be  not  feen  at  all,  yet  is  he  prefent. 

Faith  therefore  juftifieth,  becaufe  it  apprehendeth  and  poflcfTeth 
this  treafure,  even  Chrift  prefent.  But  this  prefence  cannot  be  com- 
prehended of  us,  becaufe  it  is  in  darknefs,  as  I  have  faid-  Where- 
fore, where  aflured  truft  and  affiance  of  the  heart  is,  there  Chrift 
is  prefent,  yea,  even  in  the  cloud  and  obfcurity  of  faith.  And  this 
is  the  true  formal  righteoufnefs,  v/hereby  a  man  is  juftified,  and 
not  by  charity,  as  the  popilh  fchoolmen  do  moft  wickedly  affirm. 

To  conclude,  like  as  the  fchoolmen  fay,  that  charity  furnifheth 
and  adorneth  faith,  fo  do  we  fay  that  it  is  Chrift  who  furniftieth 
and  adorneth  faith,  or  rather  that  he  is  the  very  form  and  perfec- 
tion of  faith.  Wherefore,  Chrift  apprehended  by  faith,  and  dwell- 
ing in  rii-j  heart,  is  the  tri^e  chriftian  righteoufnefs,  for  the  which 

R 


Ml  ^         GALATIANS. 

God  counteth  us  righteous  and  givclh  us  eternal  life.  Here  is  iia 
work  of  the  law,  no  charity,  bur  a  far  other  manner  of  righteoufnefs, 
and  a  certain  new  world  beyond  a.nd  alx)ve  the  law.  For  Chrill 
or  faith  is  not  tlic  law  nor  the  v/ork  of  the  law.  But  concerning 
this  matter,  which  th-^  fchoolmen  neither  well  underilood  nor 
taught,  wc  intend  to  fpeak  more  largely  hereafter.  Now  it  (hall 
be  enough  that  we  have  (hewed  that  Paul  fp^iaketli  not  here  of  the 
ceremonial  law  anly,  but  of  the  whole  law. 

The  true  rule  of  Chr'ijVtamty. 

CONTRARY  to  thole  vain  trifles  and  doating  dreams  (as  we 
have  alfo  noted  before)  we  teach  faith,  and  give  a  true  rule 
of  Chriilianity  in  this  fort :  Firfl,  That  a  man  mult  be  taught  by 
the  law  to  know  himfelf,  that  fo  he  may  learn  to  fay  with  the 
prophet,  For  all  have  Jtnned,  and  corns  Jhort  of  the  glory  of  God^ 
Rom.  iii.  23.  Alfo,  There  is  not  one  righteous ^  no  not  one  :  Not 
one  that  under]} andeth,  not  one  that  fecheth  after  God:  j^ll  have  gone 
qfirayy  PfaK  xiv.  I,  2,  3.  liii.  1,  2,  3.  Alfo,  ^gainfi  thccy  the? 
only  have  Ifinnedy  Pfal.  ii.  3.  Thus  we,  by  a  contrary  way,  do 
drive  men  from  the  merit  of  congruence  and  worthinefs.  Now, 
■when  a  njan  is  humbled  by  the  law,  and  brought  to  the  knowledge 
of  himfclf,  then  followeth  true  repentance,  (for  true  repentance 
beginneth  at  the  fear  and  judgment  of  God)  and  he  fceth  himleU 
to  be  fo  great  a  fmner  that  he  can  iind  no  means  how  he  may  be 
delivered  from  his  f:n  by  his  own  ilrength,  works  or  merits.  Then 
he  perceiveth  well  what  Paul  meuneth  when  he  faith.  But  I  am 
iurnaly  fold  under  fn^  Rom.  vii.  14.  Alfo,  For  God  hath  concluded 
them  all  in  unbelief .,  Rom.  xi.  32.  And  all  the  'world  may  become 
guihy  before  God,  Rom.  iii.  19.  Then  he  feerh  that  all  the  divinity 
of  the  fchoolmen  touchina  the  merit  of  conotuence  and  wortiiinels^ 
is  nothing  elfe  but  mere  foolifimefs,  and  tliat  by  this  means  the 
whole  papacy  falleth. 

Here  now  he  beginneth  to  figh,  and  faith  in  this  wife.  Who 
then  can  give  fuccour  ?  For  he  being  thus  terrified  with  the  law, 
utterly  defpaireth  of  his  own  ilrength  ;  he  looketh  about  and  figh- 
eth  for  the  help  of  a  mediator  and  laviour.  Flere  then  cometh  in 
good  time  the  healthful  word  of  the  gofpel,  and  faith.  Son,  be  of 
good  cheery  thy  fins  be  forgiven  ihecy  Matth.  ix.  2.  believe  in  Chrill: 
Jefus  crucilied  for  thy  lins.  If  thou  feel  thy  fins  and  the  burden 
thereof,  look  not  upon  them  in  thyfelf,  but  remember  that  they 
are  tranflated  and  laid  upon  Chrift,  whofe  ftripes  have  made  thee 
whole,  Ifa.  hii.  5. 

This  is  the  beginning  of  health  and  falvation.  By  this  means 
we  are  deUvcred  from  lin,  juilified  and  made  inheritors  of  everlart:- 
jng  life,  not  fo-r  our  own  works  and  deferts,  but  for  our  faith, 
whereby  we  lay  hold  upon  Chrifl.  Wherefore  we  alfo  do  acknow- 
ledge a  quality  and  a  formal  righteoufnefs  in  the  heart :  Not  cha- 


GALATIANS.  123 

rity  (as  the  fophlRers  do)  but  faith,  and  yet  fo  notwithftar.ding, 
iha'c  the  heart  muft  behold  and  apprehend  nothing  but  Chrift  the 
fcjaviour.  And  here  it  is  neceffary  th.at  you  know  the  true  definitior. 
of  Chriil.  The  fchColmen  being  utterly  ignorant  hereof,  have 
made  Chni\  a  judge  and  a  tormentor)  devifing  this  fond  lantafy 
concerning  the  merit  of  congfuence  and  worthinefs. 

But  Chrift,  according  to  his  true  deiinition,  is  no  law-giver,  but 
A  forgiver  of  fins,  and  a  Saviour.  This  doth  £iith  apprehend  and 
undoubtedly  believe,  that  he  hath  wrought  works  and  merits  of 
congruence  and  worthinefs  before  and  after  grace  abundantly.  For 
he  might  have  fatisiied  for  all  the  fins  of  the  world  by  one  drop  of 
his  blood  only  ;  but  now  he  hath  (lied  it  plentifully,  and  hath  fatis- 
iied abundantly.  By  hh  oimi  blood  he  entered  in  once  into  the  ho'y 
placcy  having  obiaiiied cttrnd  redemption  foriUy  Heb.  ix.  12.  Alfc, 
Being  jujlified  freely  iy  his  grace,  through  the  redemption  thai  is  in 
J  ejus  Chrift  :  Whom  God  hath  fet  forth  to  be  a  propitiation,  through 
faith  in  his  blood,  Rom.  iii,  24,  25.  Wheiefore  it  is  a  great  mat- 
ter, by  faith  to  lay  hold  upon  Chrift  bearing  the  fins  pf  the  world. 
And  this  faith  alone  is  counted  for  righteoufnefs. 

Here  is  to  be  noted,  that  thefe  three  things,  fnith,  Chrid,  ac- 
ceptation or  imputation  m.uft  be  joined  together.  Faith  taketh  hold 
of  Chrift,  and  hath  him  prefent,  and  holdetk  him  inclofed,  as  the 
ring  doth  the  precious  ibne.  And  vv'hofoever  diall  be  found  hav- 
ing this  coniidence  in  Chrift  apprehended  in  the  heart,  him  will 
God  account  righteous.  This  is  the  mean,  and  this  is  the  merit 
whereby  we  obtain  the  remiffion  of  fins  and  righteoufnefs.  Be- 
caufe  thou  believeft  in  me,  faith  the  Lord,  and  thy  faith  layeth 
hold  upon  Chrift,  whom  I  have  freely  given  unto  thee  that  he 
might  be  thy  Mediator  and  High-prieft,  therefore  be  thou  juftified 
and  righteous.  Wherefore  God  doth  accept  or  account  us  as  righ- 
teo«s,  only  for  our  faith  in  Chrift- 

And  this  acceptation  or  imputation  is  very  neceffary  :  Firft,  Ee- 
caufe  we  are  not  yet  perfectly  righteous,  but  mhile  we  remain  m 
this  iife,  fin  dwelleth  (till  in  our  flefh  ;  and  this  remnant  of  fin 
Crod  purgeth  in  us.  Moreover,  we  are  foinetimes  left  of  the  Holy 
•  Ghoft  aiid  fall  into  fins,  as  did  Peter,  David  and  other  holy  men. 
Notwithftanding  we  have  alv/ays  rec6urfe  to  this  article,  that  our 
fins  are  covered,  and  that  God  will  not  lay  them  to  our  charge, 
Pfid.  xxxii.  1.  and  Rom.  iv.  7.  Not  that  fin  is  not  in  us  (as  the 
papifts  have  taught,  faying,  that  we  muft  be  always  working  well 
until  we  feel  that  there  is  no  guilt  of  fin  remaining  in  us;)  yea,  fin 
is  indeed  always  in  us,  and  the  godly  do  feel  it,  but  it  is  covered 
and  is  not  imputed  unto  us  of  God  for  Chrift's  fake ;  whom  becaufe 
we  do  apprehend  by  faith,  ail  our  fins  arc  now  no  fins.  But 
where  Chrift  and  faith  are  not,  there  is  no  remiffion  or  covering  of 
fins,  but  mere  imputation  of  fins  and  condemnation.  Thus  vAW 
God  glorify  his  Son,  and  will  be  glorified  hirofelf  in  us  throi;gh 
him. 


124  GALATIANS. 

When  we  have  thus  taught  faith  in  Cnrift,  then  do  we  teach 
alfo  good  works;  becaufe  thou  haft  laid  hold  upon  Chrift,  by  faith 
through  whom  thou  art  made  righteous  ;  Begin  now  to  work  well 
love  God,  and  thy  neighbor,  call  upon  God,  give  thanks  unto 
him,  praife  him  confefs  him ,  Thefe  are  good  works  indeed,  which 
flow  out  of  this  faith  and  this  checrfulnels  conceived  in  the  heart, 
for  that  we  have  remiflion  of  fins  freely  by  Chrift. 

Now,  what  croflcs  or  affli<5tions  foever  do  afterwards  enfue,  they 
are  eafily  borne,  and  cheerfully  fufFered.  For  the  yoke  that  Chrift 
laycth  upon  us,  is  fweet,  and  his  burden  is  eafy,  Matlh.  xi.  30. 
When  fin  is  pardoned,  and  the  confcience  delivered  from  the  bur- 
den and  fting  of  fin,  then  may  a  chriftian  bear  all  things  eafily; 
becaufe  he  feeleth  all  things  within  fweet  and  comfortable,  there- 
fore he  doth  and  fuffereth  all  things  willingly.  But  when  a  man 
walketh  in  his  own  righteoufnefs,  whatfoever  he  doth  is  grievous 
and  tedious  unto  him,  becaufe  he  doth  it  unwiUingly. 

We  therefore  do  make  this  definition  of  a  chriftian,  that  a  chrif- 
tian is  not  he  who  hath  no  fin,  but  he  to  whom  God  imputeth  not 
his  fin,  through  faith  in  Chrift.  This  doctrine  bringeth  great  con- 
fo'ation  to  poor  afilifled  confciences  in  ferious  and  inw^ard  terrors. 
It  is  not  without  good  caufe  therefore  that  we  do  fo  often  repeat 
and  beat  into  your  minds  the  forgivenels  of  fins  and  imputation  of 
righteoufnefs  for  Chrift'sfake;  alfo  that  a  chriftian  hath  nothing  to 
do  with  the  law  and  fin,  efpecially  in  the  time  of  temptation.  For 
in  that  he  is  a  chriftian.  he  is  above  the  law  and  fin;  fo^he  hath 
Chrift  the  Lord  of  the  law  prefent  and  inclofed  in  his  heart  (as  we 
Jhave  faid)  even  as  aring  hath  a  jewel  or  precious  ftone  inclofed  in 
it.  Therefore  v/h-^n  the  law  p..:cufcth  and  fi.n  terrifieth  him,  he 
lookf-th  upon  Chrift,  and  when  he  hath  apprehended  him  by  faith, 
he  hath  prefent  with  him  the  conqueror  of  the  law,  fin,  death, 
and  the  devil,  wlio  reigneth  and  ruleth  over  them,  fo  that -they 
cannot  hurt  him.  Wherefore  ^,  Chriftian  man,  if  ye  define  him 
rightly,  is  free  from  all  laws,  and  is  not  fubjed  unto  any  creature 
eiilicr  within  or  without,  in  that  he  is  a  chriftian  (I  fay)  and  not 
in  that  he  is  a  man  or  a  woman,  that  is,  in  that  he  hath  his  con- 
fcience adorned  and  beautified  with  this  faith,  with  this  great  and 
ineftimable  treafurc,  or  (as  Paul  faith)  this  u::jpsa.kabls g/f.-^  z  Cor. 
ix.  15.  which  cannot  be  magnified  and  praifed  enough,  for  it  makes 
us  the  children  and  heirs  of  God.  And  by  this  means  a  chriftian 
is  greater  than  the  whole  world  :  For  he  hath  fuch  a  gift,  fuch  a 
trtafure  in  his  heart,  that  although  it  feemeth  to  be  but  little,  yet 
rionvithftanding  the  fmallnefs  thereof  is  greater  than  heaven  and 
earth    becaufe  Chrilt  who  is  this  gift  is  greater. 

Whjle  this  do(5lrine  pacifying  and  quieting  the  confcience,  rc- 
mam  ih  pure  and  uncorrupt,  chriftians  are  made  judges  over  all 
kinds  of  dodrine,  and  are  lords  over  the  laws  of  the  whole  world. 
Then  can  they  certainly  judge  that  the  Turk  with  hb  alcoran  is 
damned,  becaufe  he  goeth  not  the  right  way,  that  is,  he  acknow- 


GALATIANS.  125 

fedgeth  not  himfelf  to  be  miferable  and  damnable,  nor  apprehend- 
£th  Chrlfl  by  faith,  for  whofe  fake  he  might  be  aflfured  that  his  iins 
are  pardoned.  In  like  manner  they  boldly  pronounce  fentence 
againft  the  pope,  that  he  is  condemned  with  all  his  kingdom,  be- 
caufe  he  fo  walketh  and  fo  teacheth  (with  all  his  religv-i^s  rabble  of 
fophifters  and  fchooimen,)  that  by  the  merit  of  congr.<?j?ce  we  muft 
come  to  grace,  and  that  afterward  by  the  merit  of  worthinefs  we 
are  received  into  heaven.  Here,  faith  the  chriftian,  ihh  is  not  the 
right  way  to  juftify  us,  neither  doth  this  way  lead  us  to  heaven. 
For  I  cannot  (faith  he)  by  my  works  going  before  grace,  deferve 
grace,  nor  by  my  works  follov/ing  grace,  deferve  eternal  life;  but 
to  him  that  believeth,  fm  is  pardoned,  and  righteoufnefs  imputed. 
This  trufl  and  this  confidence  maketh  him  the  child  of  God,  and 
the  heir  of  his  kingdom;  for  in  hope  he  pofleffeth  already  everlafl- 
ing  life,  afTured  unto  him  by.promife.  Through  faith  in  Chrlll, 
therefore  all  things  are^en  unto  us,  grace,  peace,  forgivenefs  of 
iins,  falvation,  and  everlafting  life,  and  not  for  the  merit  of  con- 
gruence and  worthinefs. 

Wherefore  this  doiflrine  of  the  fchooimen,  with  their  ceremonies^ 
mafies,  and  infinite  foundations  of  the  papiftical  kingdom,  aremoft; 
abominable  blafphemies  againft  God,  facrileges  and  plain  denials 
of  Chrift,  as  Peter  hath  foretold  in  thefe  words.  There  JJo all  hs 
(iaith  ht)  falfe  teachers  among  you,  luho privily  Jh all  bring  in  damn- 
able herejlesy  even  denying  the  Lord  nvho  bought  them,  ^c.  2  Pet.  ii- 
1 .  As  though  he  would  fay,  The  Lord  hath  redeemed  and  bought 
us  with  his  blood,  that  he  might  juftify  and  fave  us;  this  is  the 
way  of  righteoufliefs  and  falvation.  But  there  fhall  come  falle 
teachers,  who  denying  the  Lord,  (hall  blafpheme  the  way  of  truth, 
of  righteoufnefs  and  falvation;  they  (hall  find  out  new  ways  of 
falfehood  and  deftruftion,  and  many  fliall  follow  their  damnable 
ways.  Peter,  throughout  this  whole  chapter  moil  lively  painteth 
out  the  papacy,  which  negle6ling  and  defpifing  the  gofpel  and  faith 
in  Chritl,  hath  taught  the  works  and  traditions  of  men;  as  the  me- 
rit of  congruence  and  worthinefs,  the  diiference  of  days,  meats, 
vows,  invocations  of  faints,  pilgrimages,  purgatory,  and  fuch  like. 
In  thefe  fantaftical  opinions  the  papifts  are  fo  nurfed,  that  it  is  im- 
poffible  for  them  to  underftand  one  fyllable  of  the  gofpel,  of  faith 
or  of  Chrift. 

And  this  the  thing  itfelf  doth  well  declare.  For  they  take  that 
privilege  unto  themfelves  which  belongeth  unto  Chrift  alone.  He 
only  forgiveth  fins,  he  only  giveth  righteoufnefs  and  everlafting 
life;  and  they  moft  impudently  and  wickedly  do  vaunt  that  they 
are  able  to  obtain  thefe  things  by  their  own  merits  and  worthinefs 
before  and  after  grace.  This  faith  Peter  and  the  other  apoftles,  is 
to  bring  in  damnable  herefies  and  feds  of  perdition.  For  by  thefe 
means  they  deny  Chrift  tread  his  blood  under  feet,  blafpheme  the 
Jioly  Ghoft,  and  defpife  the  grace  of  God.  Wherefore  no  man 
can  fufficiently  conceive  how  horrible  the  idolatry  of  the  papifts  is. 


126  GALATIANS. 

As  incftimable  as  the  gift  is  which  is  offered  unt6  us  by  Clirii1» 
tven  fo  and  no  lefs  abominabl:  are  thefe  profanations  of  the  papifts. 
"VVnererore  they  ought  not  to  be  lightly  cfleemed  or  ivHgotten,  biU 
diligently  weighed  and  confidered,  and  this  maketh  \ery  muchaifo 
for  ampHf\ar'>^  of  the  gra.ce  of  God,  and  the  benefit  of  Chri(t,  as  by 
the  contraVyt'  For  the  more  we  kno'.v  the  prof  i nation  of  the  jm- 
pillical  mafs,  fo  much  the  more  we  abhor  and  detell  the  fame, 
and  embrace  the  true  ufe  of  the  holy  communion,  which  the  pope 
hath  taken  av/ay,  and  hath  made  merchandife  thereof,  that  being 
bought  for  monev,  it  might  profit  others.  For  he  faith  that  the 
mailing  prieft,  an  apofhite,  denying  Chrift  and  blifpheming  the 
Holy  Ghoft,  (landing  at  the  alter,  doth  a  good  work,  not  only 
for  himfelf,  but  aifo  for  oth<"rs  both  quick  and  dead,  and  for  the 
whole  church,  and  that  only  by  the  work  wro^Jight,  and  by  no 
other  means. 

Wherefore  eten  by  this  we  may  plainly  fee  the  ineftimable  pati- 
ence of  God,  in  that  he  hath  not  long  J*g0  deftroyed  the  whole 
papacv,  and  confumed  it  with  f^re  and  brimilone,  as  he  did  Sodom 
and  Gomorrow.  But  now  thefe  jolly  fellows  go  about,  ftot  only 
to  cover,  but  highly  to  advance  their  impiety  and  filthinefs.  This 
we  may  in  no  cafe  diflemble.  We  mufl:  therefore  with  all  diligence 
fet  forth  the  article  ofjuftiiication,  that  as  a  moll:  clear  fun,  it  may 
bring  to  light  the  darknefs  of  their  hypocrify,  and  difcoVer  their 
filthinefs  and  fliame.  For  this  caufe  we  do  fo  often  repeat,  ai>d  fb 
earneilly  fet  forth  the  righteoufnefs  of  faith,  that  the  adverfaries 
may  be  confounded,  and  this  article  eftablifhed  and  confirmed  in 
our  hearts.  And  this  is  a  moft  nece/iary  thing;  for  if  we  once 
lofe  this  fun,  we  fall  again  into  our  former  darknels.  And  nloft 
horrible  it  is,  that  the  pOpe  fnould  ever  be  able  to  bring  this  to  pafs 
in  the  church,  that  Chrill:  fhould  be  denied,  troden  under  foot, 
fmt  upon,  blafphemed,  yea,  and  that  even  by  the  gofpel  and  facra- 
ments,  which  he  hath  fo  darkened,  and  hath  turned  into  fuch  a 
horrible  abufe,  that  he  hath  mad*'theni  to  fcrve  him  againrt  Chrift 
for  the  eftablifhing  and  confirming  of  his  deteftable  abominations. 
O  deep  darknefs,  O  horrible  wrath  of  God  1 

Verfe  16.  Ji^ven  ive  have  believed  jfefus    C}?r'ij},  that  ive  m'l^ht  he 
juJiifirJ  hy  the  faith  of  Chrifl, 

This  is  the  true  mean  to  become  a  chriflian,  even  to  bejuflified 
Iry  faith  in  Jefus  Chrill,  and  not  by  the  works  of  the  law.  Here 
we  muil  (land  not  upon  th?  wicked  glofs  of  the  ^choolmert,  who 
fa/  that  faith  then  juflifieth,  when  charity  and  good  works  are  join- 
ed withal.  With  this  peftilent  glofs  the  fophifters  have  darkened 
and  corrupted  this  and  other  like  fentences  in  Paul,  wherein  he 
nanifefrly  attributeth  juflification  to  faith  only  in  Chrift.  But 
when  a  man  heareth  that  he  ought  to  believe  in  ChrilK  and  yet 
iiOVvilhilanding  faith  jiiflifieth  not  except  it  be  formed  and  furnifh- 


GALATIANS.  127 

ed  with  charity,  by  and  by  he  falleth  from  faith,  and  thus  he 
thinketh,  if  faith  without  charity  ju(l:iiieth  not,  then  is  faith  in  vain 
and  unprofitable,  and  charity  alone  jufHfiethj  for  except  faith  be 
formed  with  charity,  it  is  nothing. 

And  to  confirm  this  pernicioiis  and  pedilent  glofs,  the  adverfa- 
ries  do  allcdge  this  place,  Though  I  fpeak  nvith  the  tongue  of  men 
Mnd  oj  angels,  ami  have  not  charity  y  I  am  become  as  founding  brafs, 
or  a  tinkling  cymbal,  i  Cor.  xiii.  1 .  and  this  place  is  tlieir  braz,en 
wall.  But  they  are  men  without  underflanding,  and  therefo:4 
they  can  Ise  or  underftand  nothing  in  Paul ;  and  by  this  falfe  inter- 
pretation they  have  not  only  perverted  the  words  of  Paul,  but  ha\e 
ijlfo  denied  Chriil,  and  buried  all  his  benefits  wherefore  we  mult 
avoid  this  glofs  as  a  moil  deadly  and  devilifh  poifon,  and  conclude 
with  Paul,  that  we  are  julUfied,  not  by  faith  furnilhed  wich  charity, 
bat  by  faith  only  and  alone. 

We  grant  that  we  mud:  alfo  teach  good  works  and  charity,  but 
it  muft  be  done  in  time  and  place,  that  is  to  fay,  when  the  quellion 
is  concerning  works,  and  toucheth  not  this  article  of  juftiiication. 
But  here  the  c^ueftion  is,  by  what  means  we  are  juftified  and  attain 
€ternal  life.  To  this  we  anfwer  with  Paul,  that  by  faith  only  in 
Chrift  we  are  pronounced  righteous,  and  not  by  the  works  of  the 
law  or  charity;  not  becaufe  we  reje<5l  good  works,  but  that  v/e 
will  not  fuffer  ourfelves  to  be  removed  from  this  anchor-hold  of 
our  falvation,  which  fatan  molt  dehreth.  Wherefore,  fince  we 
are  now  in  the  matter  of  juilification,  we  reje6t  and  condemn  all  good 
works;  for  this  place  will  admit  no  difputation  of  good  works  In 
this  matter  therefore  we  do  generally  cut  off  all  laws  and  all  the 
works  of  the  law. 

But  the  law  is  good,  jufl  and  holy.  True  it  is.  But  when  we 
are  in  the  matter  of  julHiication,  there  is  no  time  or  place  to  fpeak 
of  the  law;  but  the  queftion  is,  what  Chrill  is,  and  what  benefit 
he  hath  brought  unto  us.  Chrift  is  not  the  law,  he  is  not  my  work, 
or  the  work  of  the  law,  he  is  not  my  charity,  my  obedience,  my 
poverty,  but  he  is  the  Lord  of  life  and  death,  a  Mediator  a  Sa-  j/ 
viour,  a  Redeemer  of  thofe  that  arc  under  the  law  and  fin,  in  him  ^ 
we  are  bv  faith,  and  he  in  us.  This  bride2[room  muft  be  v/ith  the 
bride  in  his  fecret  chamber,  all  the  fervants  and  family  being  put  a- 
part.  But  afterwards,  when  the  door  is  open  and  he  cometh  forth- 
then  let  the  fervants  and  hand  maidens  return  to  minifter  unto 
them.,  then  let  charity  do  her  ofhce,  and  let  good  works  be  done. 

We  muft  learn  therefore  to  difccrn  all  laws,  yea,  even  the  law 
of  God,  and  all  works  from  the  promife  of  the  gofpel,  and  from 
faith  that  we  niay  define  Chrift  rightly.  For  Chrift  is  ro  lavv^ 
and  therefore  he  is  no  exactor  of  the  law  and  works,  but  he  is  ihs 
Lamb  of  God y  ivhich  taketh  aivay  the  fin  nf  the  loorld,  John  i  29. 
This  doth  faith  alone  lay  hold  of,  and  not  charity,  which  notwitti- 
ftanding,  as  a  certain  thankfulnefs,  muft  follow  fai^h.     Wherefore 


128  GALATIANS. 

vi(5lory  over  fin  and  death,  falvation  and  everlafting  life  come  not 
by  the  law  nor  by  the  works  of  the  Jaw,  nor  yet  by  the  power  of  free- 
will, but  by  the  Lord  Jcfus  Chrill  only  and  alone. 

Ycrfe  1 6.    That  <zuc  might  hejujl'ijicd  hy  the  faith  of  Chrijl,  and  not 
by  the  ivorks  of  the  la<w; — 

Paul  fpeaketh  not  here  of  ceremonial  law  only  (as  before  we 
have  faid)  but  of  the  whole  law  :  For  the  ceremonial  law  was  as 
well  the  law  of  God  as  the  moral  law  was.  As  for  example,  cir- 
cumcifion,  the  inftitution  of  the  priefthood,  the  fervice  and  ceremo- 
nies of  the  temple,  were  as  well  commanded  of  God  as  the  ten 
commandments.  Moreover,  when  Abraham  was  commanded  to 
offer  us  hisfon  Ifiac  in  facriiice.  Gen.  xxii.  2.  it  was  a  law.  The 
works  of  Abraham  pleafed  God  no  lefs  than  other  works  of  the 
ceremonial  law  did,  and  yet  was  he  not  julHlied  by  this  work,  but 
by  faith ;  for  the  fcripture  faith,  Abraham  bclie-ved  God,  and  it  <iuas 
counted  tu  him  for  right eoufnefs,   Rom.  iv.  3. 

But  lince  the  revealing,  of  Chriil  (fay  they)  the  ceremonial  law 
killeth  and  bringeth  death.  Yea,  fo  doth  the  law  of  the  ten  com- 
mandments alfo,  without  faith  in  Chrith  Moreover,  there  may 
no  law  be  fuffered  to  reign  in  the  confcience,  but  only  the  law  of 
the  fpirit  and  life,  whereby  we  are  made  free  in  Chrift  from  the 
law  of  the  letter  and  of  death,  from  the  works  thereof,  and  from  all 
lins  :  Not  becaufe  the  law  is  evil,  but  for  that  it  is  not  able  to  juf- 
tify  us;  for  it  hatha  plain  contrary  effect  and  working.  It  is  a 
high  and  an  excellent  matter  to  be  at  peace  with  God,  and  there- 
fore in  this  cafe  we  have  need  of  a  far  better  Mediator  than  Mofes 
or  tlie  law.  Here  we  do  nothing  at  all,  but  only  receive  the 
treafure,  which  is  Chrill-,  and  apprehend  him  in  our  hearts  by  faith, 
although  we  feel  ourfelves  to  be  never  lo  full  of  fin.  Thefe  words 
therefore  of  the  apoitle,  That  lue  might  be  jiijlified  hy  I  he  faith  of 
Chrifly  and  not  hy  the  ivorks  of  the  laiu,  are  very  effedual,  and 
not  in  vain  or  unprofitable,  as  the  Ichoolmcn  think,  and  therefore 
they  pafs  them  over  fo  lightly. 

Hitherto  ye  have  heard  the  words  of  Paul,  which  he  fpake  unto 
Pet^r,  wherein  he  hath  briefly  comprifcd  tlie  principal  article  of  all 
chriifim  dodrine,  whicii  maketh  true  chrilKians  indeed.  Now  he 
turneth  to  the  Galatians,  to  whom  he  wntetli,  and  thus  he  con- 
cludeth.  Since  it  is  (o  that  we  are  juflified  by  faith  in  Chii(l,  then 
by  the  works  of  the  law  Ihall  no  flelh  be  juf'lilicd. 

Vei  fe  1 6.   For  by  the  ivorh  of  the  lawjha/l  nojltjh  bejufi'ified. — 

Flcfii,  in  Paul,  doth  notfignify  (as  the  fchoolmcn  dream)  mani- 
fefl  and  grofs  fins,  for  thofe  he  ufeth  to  call  by  their  proper  namer, 
as  adultery,  fornication,  uncleanefs,  and  fuch  like;  but  by  flefli 
Paul  meaneth  here  as  Chrifl:  doth  in  John  iii.  6.  That  ivhich  is 
horn  ofthejl.jh  (faith  he)  is  flojh.  Flefli  therefore  ll^nifieth  the 
whole  nature  of  man,  with  rcafon  and  all  other  powers  whatfoe- 


GALATIANS.  129 

ver  that  belong  to  man.  This  flefli  (faith  he)  is  not  judilied  by 
works,  no  not  of  th-  law.  Flefh  therefore,  according  to  Paul, 
fignifieth  all  the  righteoufnefs,  wifdom,  devotion,  religion,  under- 
fhnding  and  will  that  is  poflible  to  be  in  a  natural  man ;  fo  that  if  a 
man  be  never  fo  righteous  according  to  reafon  and  the  law  of  God, 
yet  with  all  this  righteoulnefs,  works,  merits,,  devotion  and  reli- 
gion, he  is  not  juftified. 

This  the  papifls  do.  not  believe,  but  being  blind  and  obftinate, 
they  defend  their  abominations  againll  their  ov/n  confcience,  and 
continue  ftill  in  this  their  blafphemy,  having  in  their  mouths  thefe 
execrable  words  :  He  that  doth  this  good  work  or  that,  defervcth 
fbrgivenefs  of  his  fins;  whofoever  entereth  into  this  or  that  holy 
order,  and  keepeth  this  rule,  to  him  we  alluredly  promife  everlafl- 
ing  life.  It  cannot  be  uttered  what  an  horrible  blafphemy  it  is"  to 
attribute  that  to  the  doclrine  of  devils,  to  the  decrees  and  ordinan- 
ces of  men,  to  the  wicked  trj^ditions  of  the  pope,  to  the  hypocriti- 
cal works  and  merits  of  monks  and  friars,  which  Paul  the  apoftle 
of  Chviil  taketh  from  the  law  of  God.  For  if  no  flefti  be  juftified 
by  the  works  of  the  law,  much  iefs  (liall  it  be  juililied  by  the  rule 
ofBenedia,  Francis  orAuguftine,  in  the  which  there  is  not  one 
jot  of  true  faith  in  Chrift;  but. this  only  they  leach,  that  whofoever 
k^epeih  thefe  things  hath  life  everlafting. 

Wherefore,  I  have  m.uch  and  often  marvelled,  that  thefe  fe(fi:s 
of  perdition,  reigning  fo  many  years  in  fo  great  darknefs  and  errors, 
the  church  could  endure  and  continue  as  it  hath  done.  Some 
tliere  ware  whom  God  called  by  the  text  of  the  gofpel  and  by 
:betu'iifni.  Thefe  walked  in  fimplicity  and  humblenefs  of  hearty 
tliinkiiig  the  monks  and  friars,  and  fuch  only  as  were  anointed  ot 
the  bifnops,  to  be  religious  and  holy  and  tliemfelves  to  be  pro- 
fane, and  fecular,  and  not  worthy  to  be  compared  unto  them. 
Whorefor,e,  they  finding  in  themfelves  no  good  works  to  fet  agamfl 
the  wrath  and  judgment  of  God,  did  fly  to  the  death  and  palTion 
of  Chrilt:,  and  were  faved  in  this  fimplicity. 

Horrible  and  unfpeakable  is  the  wrath  of  God,  in  that  he  hath 
fo  long  time  punillied  the  contempt  of  the  gofpel  and  Chrifl  in  the 
papifts,  and  alfo  their  ingratitude,  in  giving  them  over  unto  a  re- 
probate fenfe,  in  fo  much  that  they,  blalpheming  and  denying 
Chrid:  altogether,  as  touching  his  oilice,  initead  of  die  gofpel,  re- 
ceived the  execrable  rules,  or-dinances  and  traditions  of  men,  which 
.they  devoudy  adored  and  honored,  yea  and  preferred  the  fame 
f?.r  above  the  word  of  God,  until  at  length  they  were  forbidden  to 
marry,  and  were  bound  to  that  inceftuous  fingle  life,  wherein  they 
were  outwardly  polluted  and  defJed  with  all  kinds  of  horrible 
wickednelj,  as  adultery,  whoredom,  uncleanefs,  fodomy,  and 
fuch  other  abominations.    This  was  the  fruit  of  that  filthy  fmgle  life. 

So  God  punifliing  fm  with  fm,  inwardly  gave  them  over  unto  a 
reprobate  mind,  and  outwardly  fuffercd  them  to  fill  into  fuch  hor- 

S 


I30  GALATIANS. 

rible  abominations,  and  that  juftly,  becaufe  they  blafphemcd  the 
only  Son  of  God,  in  whom  the  Father  would  be  glorified,  and 
whcm  he  delivered  to  death,  that  all  who  believe  in  him,  might 
be  faved  by  him,  and  not  by  their  own  execrable  rules  and  orders. 
I'lhn  that  honoreth  me  (faith  he)  1  nv'ill honor y  i  Sam.  ii.  30.  Now, 
God  is  honored  in  his  Son.  Whofo  then  believeth  that  the  Son 
is  our  Mediator  and  Saviour,  he  honoreth  the  Father,  and  him 
again  doth  God  honor,  that  is  to  fay,  adorneth  him  with  his  gifts, 
forgivenefs  of  fms,  righteoufnefs,  the  Holy  Ghoft,  and  everlafl- 
ing  life.  Contrariwife,  They  that  dejp'ife  mc  (faith  ht)  Jloall  be 
dfpifed.  _ 

This  is  then  a  general  conclufion.  By  the  works  of  the  /aivjjhall 
nojlejh  be  jujijfied.  The  law  of  God  is  greater  than  the  whole 
world,  for  it  comprehendeth  all  men,  and  the  works  of  the  law 
do  far  excel  even  the  moil  glorious  will-works  of  all  the  merit 
mongers  ;  and  yet  Paul  faith,  that  neither  the  law  nor  the  works 
of  the  law  do  juftify  :  Therefore  we  conclude,  with  Paul,  that 
faith  only  juftifieth.  This  proportion  he  goeth  about  to  confirm  in 
this  manner. 

Verfe  17.  But  If  ivhile  lue  feehto  be  jujlljied  by  Chrijl.,  we  ourf elves 
olfo  are  found Jinners,  is  therefore  Chrift  the  min'tjier  of  Jin  ?  God 
forbid. 

If  this  be  true  (faith  he)  that  we  are  juflified  by  Chrlfl,  then  is 
it  impoffible  that  we  fhould  be  fmners,  or  fliould  be  juffified  by  the 
law  On  the  contrary,  if  this  be  not  true,  but  that  we  muft  be 
juflified  by  the  law  and  the  works  of  the  law,  it  is  then  impoflible 
that  we  fhould.be  jufHfied  by  Chrifh  One  of  thefe  two  muft  needs 
be  falfe.  Either  we  are  not  juftilied  by  Chrifl:,  or  we  are  not  juf- 
tlficd  by  the  law.  But  the  truth  is  that  we  are  juflified  by  Chrift; 
therefore  we  are  not  juilified  by  the  law.  He  reafoneth  therefore 
after  this  manner.  But  if  while  we  feek  to  be  jujlificd by  Chrijl^  l5c. 
That  is,  if  we  feek  to  bejuftified  by  Chrift,  and  fo  being  juflified 
are  yet  found  finners,  having  need  of  the  law  to  juftify  us  being  fin- 
ners;  if  we  have  need  (T  fay)  of  the  obfervation  of  the  law  to 
julHfy  us,  fo  that  they  who  are  righteous  in  Chrilt  are  not  righte- 
ous, but  have  yet  need  of  the  law  to  jufHfy  them  ;  or,  it  he  that  is 
juilified  by  Chrifl:  muft  yet  further  be  jufHfied  by  the  law,  then  is 
Chriff  nothing  elfe  but  a  lav/-giver,  and  a  minifler  of  fin.  There- 
fore he  that  is  juffified  and  holy  in  Chnlt,  is  not  juilified  or  holy, 
but  hath  yet  need  of  the  righteoufnefs  and  holinefs  of  the  law. 

But  we  arc  indeed  julKlied  and  made  righteous  in  Chriil ;  for 
the  trutli  of  the  gofpel  teacheth  us  that  a  man  is  not  juffiiied  in  the 
lav/,  but  in  Chriff.  Now,  if  they  who  are  iuflilied  in  Chrifi  are 
yet  found  linncrs,  that  is,  do  yet  flill  belong  to  the  law,  and  are 
under  the  law,  (as  the  falfe  apoflles  teach)  then  are  they  not  yet; 
juflified;  for  the  law  accufeth  them,  and  fheweth  them  to  be  yet 
"iinncrsj  and  requireih  of  them  the  works  of  the  law  as  ncceffary  to 


GALATIANS.  131 

their  jufHfication.  Therefore  they  that  are  juftlfied  in  Chrifl:,  are 
not  ju(li£ed  ;  and  fo  it  followeth  that  Chrifl:  is  not  a  jufl:iiier,  but  a 
minifter  of  the  law. 

With  thefe  words  he  vehemently  chargeth  the  falfe  apofties  and 
all  merit-mongers,  that  they  pervert  altogether  ;  for- they  make  of 
the  law  grace,  and  of  grace  the  law,  of  Mofes  Chrifl:,  and  of 
Chrifl:  Mofes.  For  they  teach,  that  befides  Chriil  and  all  the 
righteoulnefs  of  Chrifl:,  the  obfervation  of  the  law  is  neceflary  to 
julHfication.  And  thus  we  fee  that  by  their  intolerable  perverfenefs, 
they  make  the  law  Chrifl:  j  for  by  this  means  they  attribute  that  to 
the  law,  which  propeily  belongeth  unto  Chrifl.  1'l  thou  do  the 
works  of  the  law  (fay  they)  thou  (halt  be  faved;  but  if  thou  do 
them  not,  thou  (halt  not  be  juftified,  although  thou  do  believe  in 
Chrifl:  never  fo  much.  Now,  if  it  be  fo  that  Chrifl:  jufl:i{ieth  not, 
but  is  the  minifter  of  fin,  (as  it  needs  mufl:  follow  by  their  do(5lrine) 
then  is  Chrifl:  the  law;  for  we  have  nothing  elfe  of  him  (feeing he 
teacheth  that  we  are  finners)  than  that  we  have  by  the  law.  So 
Chriit  being  the  minifter  of  fin,  fendeth  us  to  the  law  and  Mofes, 
as  toour  juftifier. 

It  cannot  be  therefore  but  that  the  papifts,  and  all  fuch  as  are 
ignorant  of  the  righteoufnefs  of  Chrifl:,  or  have  not  the  true  know- 
ledge thereof,  m.ufl:  needs  make  of  Chrifl:  Mofes  and  the  law,  and 
of  the  law  Chrift,  for  thus  they  teach.  It  is  true  (fay  they)  that 
faith  in  Chrift  juftifieth,  but  withal  we  muft  needs  keep  the  com- 
mandments of  God ;  for  it  is  written,  If  thou  nvilt  enter  into  I'lfe^ 
keep  the  commandments y  Matth.  xix.  17.  Here,  even  at  the  firft 
dafli,  Chrifl;  is  denied  and  faith  abolifhed,  becaufe  that  is  attributed 
to  the  commapadments  of  God,  or  to  the  law,  which  belongeth  to 
Chrift  alone.  For  Chrift,  according  to  his  true  definition,  is  a 
juftifier  and  a  redeemer  from  fins.  If  I  attribute  this  to  the  law, 
then  is  the  law  my  jufl:ifier,  delivering  me  from  my  fins,  becaufe 
I  do  the  works  thereof;  and  fo  now  the  law  is  Chrift,  and  Chrift 
utterly  lofeth  his  name,  his  office  and  glory,  and  is  nothing  elfe 
but  a  minifter  of  the  law,  reproving,  accufing,  terrifying,  prefent- 
ing,  and  fending  the  finner  to  another  that  may  juffify  him,  which 
is  the  proper  office  of  the  lav/. 

But  the  proper  ofhce  of  Chrift  is,  after  the  law  hath  pronounced 
a  man  to  be  guilty,  to  raife  him  up  again,  and  to  loofe  him  from 
his  fins,  if  he  believe  the  gofpel.  For  to  all  that  do  believe,  Chr'ijl 
is  the  end  of  the  laiv  for  righteoufnefs^  Rom.  x.  iv.  He  is  the  Lamb 
of  God,  that  taketh  away  the  fins  of  the  tuorld,  John  i.  29.  But 
the  papifts  and  anabaptifb,  becaufe  they  underftand  not  this  doc-- 
trine,  do  turn  all  quite  contrary,  making  of  Chrift  Mofes,  and  of 
Mofes  Chrift.  And  this  is  indeed,  although  they  will  fay  other- 
wife,  their  principal  propofition,  that  Chrift  is  Mofes.  Moreover, 
they  deride  us,  becaufe  we  do  fo  diligently  teach,  and  fo  earneftly 
require  faith.  Ha,  ha,  (fay  they)  faith,  faith  !  wait  thou  the  time 
until  thou  come  to  heaven  by  faith.     Nay,  thou  muft  ftrive  to  do 


ly.  GALATIANS. 

greater  and  weightier  matters.  I'hou  mu(l  fulfil  the  law,  accord- 
ing to  that  faying,  Do  this,  an(i//?f>u/hah /he,  huke  x.iS,  Faith, 
which  ye  fo  highly  extol,  doth  nothing  cHc  but  make  men  carelefs, 
idle  and  negligent.  Thus  are  they  become  nothing  elfe  but  mini- 
flers  of  the  law,  and  law-woikcrs,  calling  back  the  pec-])!e  from 
baptiliii,  faith,  the  promifes  of  Chrid,  to  the  law  and  works, 
turning  grace  into  the  law,  a^nd  tl>e  law  into  grace. 

Who  wo\ild  ever  believe  that  thefe  things  could  fo  eafijy  be 
confounded  and  niingled  together  ?  There  is  no  man  fo  infcniible,, 
who  doth  not  perceive  this  dillindion  of  the  law  and  grace  to  be 
mod  plain  and  manifeft.  For  the  very  nature  and  fignification  of 
the  words  rnaketh  this  diftindion  and  diiference.  For  who  under- 
(landeth  not  thefe  words,  law,  and  grace,  do  differ  in  name  and 
figniHcation  ?  Wherefore  it  isa  monftrous  thing,  that  this  diftinfii- 
on  being  fo  plain,  the  adverfaries  Ihould  be  fo  devililh  and  perverfe, 
as  to  mingle  together  the  lav/  and  grace,  and  to  transform  Chrift 
into  Mofes.  Therefore  I  oftentimes  fay,  that  this  dovilrine  of 
faith  is  very  plain,  and  that  every  man  may  eafily  undeiiiand  this 
didindlion  of  the  law  and  grace  as  touching  the  words,  but  as  touch- 
ing the  ufe  and  pravflice,  it  is  very  hard. 

The  pope  and  his  fchool-do(^ors  do  plainly  confefs  that  the  lav/ 
and  grace  are  diverfe  and  diftiriift  things,  and  yet  Vvhen  they  come 
to  the  ufe  and  pradlice  thereof,  they  teach  cjuite  contrary.  Faith 
in  Chrifl  (fay  they)  whether  it  be  gotten  by  the  flrength,  opera- 
tion and  qualities  of  nature,  or  v/hether  it  be  faith  infufed  and 
poured  into  us  of  God,  yet  it  is  but  a  dead  faith,  if  charity  be  not 
joined  therewith.  Where  is  now  the  diilmcUon  and  difference  of 
the  law  and  grace  :  Indeed  they  do  diilinguifh  them  in  name,  but 
in  cfFedt  they  call  grace  charity.  Thus  do  all  they  v.  ho  fo  (Iraitlv 
require  the  obfervation  of  tiie  law,  and  attribute  juftiflcation  to  the 
law  and  works.  Wherefore  vvjiofocver  doth  not  perfedly  under- 
fland  the  article  of  julHfication,  muft  needs  confound  and  mingle 
the  law  and  grace  together. 

Let  every  man  therefore  diligently  learn,  above  all  tilings,  to 
put  a  difference  between  the  law  and  grace  in  deed  and  in  practice  ; 
not  in  words  only,  as  tlie  pope  and  the  phantaffical  anabapnfi^s  do, 
%vho,  as  touching  the  words,  do  confefs  that  they  are  two  difrincfl 
things  :  But  in  very  deed  (as  I  have  faid)  they  confound  and  min- 
gle them  together;  for  they  will  not  grant  that  faith  jufHiieth  with- 
out works.  It  this  be  true,  then  Chrift  profiteth  me  nothing.  For 
though  my  faith  be  never  fo  perfedt,  yet  after  their  opinion,  if  this 
faith  be  without  charity,  I  am  not  julHfied.  And  thus  Chrifi:  ap- 
prehended by  laith  i*  not  a  judifier,  grace  profiteth  nothing,  neither 
can  faith  be  true  faith  without  charity. 

With  this  dodrinc  thefe  lying  fpirits  and  feds  of  perdition  do 
darken  and  deface  the  benefit  of  Chrifl:  at  this  day;  they  take  away 
from  him  the  glory  of  ajufHfier,  and  make  him  a  minifter  of  fin ; 
they  are  in  all  things  like  to   the  falsfe  apolUes.  For  even  as  they 


GALATIANS.  133 

throughout  all  the  churches  did  require  circumcifion  and  the  obfer- 
vation  of  the  law  befides  faith  in  Chrift,  in  fo  much  that  without 
circunicifion  and  keeping  of  the  law,  they  denied  the  juftilicaticn 
of  faith,  (for  except  ye  be  circumcif^d,  faid  they,  after  the  law  of 
Mofes,  ye  cannot  be  faved)  even  fo  at  this  day  thefe  ftrait  exac* 
tors  of  the  law,  beiides  the  righteoufnefs  of  faith,  do  require  the 
keeping  of  the  commandments  of  God,  according  to  that  faying, 
Do  this,  and  thou  fialt  live,  Luke  x.  28.  Alfo,  If  thou  loilt  en- 
ter into  life,  Let-p  the  commandments,  Matth.  xix.  7.  Wherefore 
there  is  not  one  among  them,  be  he  never  fo  wife,  that  undcriiand- 
cth  the  difference  between  the  law  and  grace. 

But  we  put  a  difference,  and  lay,  that  we  do  not  here  difpute 
whether  we  ought  to  do  good  works,  whether  the  law  be  good, 
holy  and  juft,  v/hether  it  ought  to  be  kept  or  no;  for  this  is  ano- 
ther manner  of  queftion;  but  our  quftion  is  concerning  julHfication, 
and  whether  the  lav/  dothjuflify  or  not.  This  the  adverfaries  will 
not  hear;  they  will  not  anfwer  to  this  quellion,  nor  make  any 
diitindion  as  we  do,  but  only  cry  out,  that  good  works  ought  to 
be  done,  that  the  law  ought  to  be  obfcrved.  We  know  that  well 
enough.  But  becaufe  thefe  are  diverfe  and  diftind;  matters,  we 
will  not  fuffer  them  to  be  mingled  together.  That  good  workv. 
ought  to  be  done,  we  will  hereafter  declare  when  the  time  fliall 
ferve.  But  fince  v/e  are  now  in  the  matter  of  juftification,  we  fet 
afide  here  all  good  works,  for  the  which,  the  adverlaries  do  fo 
earneflly  (Irive,  afcribing  unto  them  wholly  the  office  ofjuftifying, 
which  is  to  take  from  Chrift  his  glory  and  to  afcribe  the  fame  unto 
works. 

Wherefore  this  is  a  ftrong  argument,  which  I  have  oftentimes 
ufed  to  my  great  comfort.  If  then  'while  ive  fek  to  be  made  r'lghle-^ 
ous  by  Chrfl,  l^c.  As  though  Paul  (hould  fay,  if  we  being  juf- 
tified  by  Chriil,  are  counted  yet  as  notjuftified  and  righteous,  but 
as  fmners,  who  are  yet  to  bejuftified  by  the  law,  then  may  v/e  net 
feek  juftilication  in  Chrift,  but  in  the  law.  But  if  jufiification 
cometh  by  the  law,  then  cometh  it  not  by  grace.  Now,  if  julKS- 
cation  cometh  not  by  grace,  but  by  the  law,  what  hath  Chrifl  done 
and  wrought  by  his  death,  by  his  preaching,  by  his  vidory  which 
he  hath  obtained  over  the  law,  fin  and  death,  and  by  fending  the 
Holy  GhofH  We  muft  conclude  therefore,  that  either  we  are  juf- 
tified  by  Chrift,  or  elfe  that  we  are  made  fmners,  culpable  and 
guilty  through  him.  But  if  the  law  do  juflify,  then  can  it  not  be 
avoided,  but  needs  it  muit  follow,  that  we  are  made  fmners  through 
Chrif},  and  fo  Chrifl:  is  a  minifter  of  fin.  The  cafe  ftanding  thus, 
let  us  then  fet  down  this  propolition  :  Every  one  that  believeth  in 
the  Iword  Jefus  Chrift  is  a  fmner,  and  is  guilty  of  eternal  deatii, 
and  if  he  Hy  not  unto  the  law,  doing  the  works  thereof,  he  fhall 
rot  be  faved. 

The  holy  fcripture,  efpecially  the  New  Teflament  maketh  often 
mention  of  faith  in  Chrilt,  and  highly  advanccth  the  fume,  which 


134-  GALATIANS. 

faith,  that  whofoevcr  believeth  in  him,  is  faved;  perirtieth 
not;  is  not  judged;  is  not  confounded;  hath  eternal  life,  &c. 
JoJin  iii.  1 6.  But  contrariwife  they  fay,  he  that  beheveth  in  him 
is  condemned,  Sec.  John  v.  24.  becaufe  he  hath  faith  without  works, 
which  doth  condemn.  Thus  do  they  pervert  all  things,  making  of 
Chrift  a  dcftroyer  and  a  murderer,  and  of  Mofes  a  Saviour.  Aiid 
is  not  this  an  horrible  blafphemy,  fo  to  teach  that  by  good  works 
thou  (halt  be  made  worthy  of  eternal  life,  but  by  believing  in  Clirid 
thou  fhalt  be  made  culpable  and  guilty  of  eternal  death  ?  That  the  law 
being  kept  and  accompliflied  faveth,  and  faith  in  Chrift  condemneth. 

The  felf-fame  words  (I  grant)  the  adverfaries  do  not  ufe,  but 
in  very  deed  fuch  is  their  dodrinc.  For  faith  infufed  (fay  they) 
which  properly  they  call  faith  in  Chrift,  doth  not  make  us  free  from 
Hn,  but  that  faith  which  is  furnifhed  with  charity.  Hereof  it  fol- 
loweth,  that  faith  in  Chrift  without  the  law  faveth  us  not.  This 
is  plainly  to  affirm  that  Chrift  leaveth  us  in  our  fins  and  in  the  wrath 
of  God,  and  maketh  us  guilty  of  eternal  death.  On  the  other  (Ide, 
if  thou  keep  the  law  and  do  the  works  thereof,  then  faith  juftifieth 
thee,  becaufe  it  hath  works,  without  the  which,  faith  availeth  no- 
thing. ']  herefore  works  juftify  and  not  faith.  O  horrible  impie- 
ty !   What  pernicious  and  curfed  dodrine  is  this  ! 

Paul  therefore  groundeth  his  argument  upon  an  impoffibility,  and 
a  fufiicient  divifion.  If  v/e  being  iuftified  in  Chrift  are  yet  found 
finners,  and  can  be  juftified  by  another  mean  than  by  Chrift,  that 
is,  viz.  by  the  law,  then  cannot  Chrift  juftify  us,  but  he  only  ac- 
cufeth  and  condemneth  us;  and  fo  confequently  it  followeth  that 
Chrift  died  in  vain,  and  that  thefe  with  other  like  places  are  falfe, 
Behold  the  Lamb  of  God,  luhich  taketh  aivay  the  fins  of  the  luorld, 
John  i-  29.  Alfo,  That  nvhofoe'ver  believeth  in  him.,  Jlsould not  pe- 
ri/lj,  but  have e'vcrlajling  life,  John  iii.  15.  yea,  the  v/hole  fcripture 
is  falfe,  which  beareth  v/itnefs  that  Chrift  is  the  juPdfier,  and  Sa- 
viour of  the  world.  For  if  we  be  found  linners  after  that  we  arc 
juftified  by  Chrift,  it  followeth  ofnecefTity,  that  they  who  fulfil  the 
iaw,  are  juftified  without  Chrift.  If  this  be  true,  then  are  we  ei- 
ther Turks  or  Jews,  or  Tartarians,  profeffing  the  name  and  word 
of  God  in  outward  fliew,  but  in  deed  and  verity  utterly  denying 
Chrift  and  h>s  word.  It  is  a  great  impiety  therefore  to  affirm  that 
faith,  except  it  be  formed  with  charity,  juftifieth  not.  But  if  the 
adverfaries  will  needs  defend  this  doctrine,"  why  do  they  not  then 
rejed  faith  in  Chrift  altogether,  feeing  they  make  nothing  elfe  but 
a  vain  quality  in  the  foul,  which  without  Chrift:  availeth  nothing  ? 
Why  do  they  not  fiiy  in  plain  words,  that  works  do  juftify  and  not 
faith  ?  Yea,  why  do  they  not  generally  deny,  not  only  Paul,  but 
alfo  the  whole  gofpel  (as  in  very  deed  they  do)  who  attribute  righ- 
teoufnefs  to  works,  and  not  to  faith  alone  ?  For  if  faith  and  works 
together  do  juftify,  then  is  the  difputation  of  Paul  altogether  falfe, 
which  plainly  pronounceth  that  a  man  is  not  juftified  by  the  deeds 
of  the  law,  but  by  faith  alone  in  Jefus  Chrift. 


GALATIANS.  135 

Verfe  17.  Is  therefore  Chrijl  the  miniver  of  Jin  P 

This  is  a  kind  of  fpeech  ufed  of  the  Hebrews,  which  Paul  in 
the  2  Cor.  iii.  doth  alfo  ufe  :  Where  he  moft  divinely  and  plainly 
fpeaketh  of  thefe  two  miniftries,  viz.  of  the  letter  and  the  fpirit 
of  the  law  and  grace,  or  of  death  and  life.  And  he  faith  that 
Mofes  the  minifter  of  the  law,  hath  the  miniftry  of  fin,  (as  he 
calleth  it)  of  wrath,  death  and  condemnation.  For  Paul  is  wont 
to  give  reproachful  names  unto  the  law,  and  amongfl  all  the  apos- 
tles, he  only  ufeth  this  manner  of  fpeech  ;  the  other  do  not  fo 
Ipeak.  And  very  neceflary  it  is,  that  fuch  as  are  ftudious  of  the 
holy  fcripture  fliould  underitand  this  manner  of  fpeech  ufed  of  the 
apolHe. 

Now,  a  minifter  of  fin  is  nothing  elfe  but  a  law  giver,  or  a 
fchoolraafter  of  the  law,  who  teacheth  good  works  and  charity, 
and  that  a  man  muft  fufFer  the  crofs  and  afflictions,  and  follow  the 
example  of  Chrift  and  of  the  faints.  He  that  teacheth  and  requir- 
eth  this,  is  a  minifter  of  the  law,  of  fin,  of  wrath,  and  of  death; 
for  by  this  doiflrine  he  doth  nothing  elfe  bat  terrify  and  afflift  mens 
confciences  and  fnut  them  under  fin.  For  it  is  impoffible  for  the 
nature  of  maH,  to  accomplifh  the  law,  yea,  in  thofe  that  are  jufti- 
fied  and  have  the  Holy  Ghoft,  the  law  of  the  members  fi^^hteth 
againft  the  law  of  the  mind.  What  will  it  not  then  do  in  the  wicked 
who  have  not  the  Holy  Ghoft  ?  Wherefore  he  that  teacheth,  that 
righteoufnefs  cometh  by  the  law,  doth  not  underftand  what  he  faith 
or  what  he  affirmeth,  i  Tim.  i.  7.  and  much  lefs  doth  he  keep  the 
law,  but  rather  he  deceiveth  himfelf  and  others,  and  layeth  upon 
them  fuch  a  burden,  as  they  are  not  able  to  bear,  requiring  and 
teaching  impoffible  things,  and  at  the  laft  he  bringeth  himfelf  and 
his  difciples  unto  defperation. 

The  light  ufe  and  end  therefore  of  the  law  is,  to  accufe  and 
condemn  as  guilty  fuch  as  live  in  fee urity,  that  they  may  fee  them- 
felves  to  be  in  danger  of  fin,  wrath,  and  death  eternal,  that  Co 
they  may  be  terrified  and  brought  even  to  the  brink  of  defperation, 
trembhng  and  quaking  at  the  falling  of  a  leaf;  and  in  that  they  are 
fuch,  th.y  are  under  the  law.  For  the  law  requireth  perfect  obe- 
dience unto  God,  and  condemneth  all  thofe  that  do  not  accomplifh 
the  fame.  Now  it  is  certain,  that  there  is  no  man  livino  who  is 
able  to  perform  this  obedience,  which  notwithftanding  God  ftraitly 
requireth  of  us;  The  law  therefore  jufHfieth  not,  but  condemneth, 
according  to  that  faying,  Cttrfed  is  every  one  that  coniinueth  not  hi 
all  things  auhkh  are  ivritten  in  the  hook  of  the  laiv  to  do  them,  Gal. 
iii.  10.  Therefore  he  that  teacheth  the  law  is  a  minifter  of  the 
law. 

Wherefore  it  is  not  without  good  caufe,  that  Paul  In  the  2  Cor. 
iii.  calleth  the  miniftry  of  the  law  the  minilhy  of  fin;  for  the  law 
fhcweth  and  uttereth  fin,  which  without  the  law  is  dead.  Now, 
the  knowledge  of  fin  (I  fpeak  not  here  of  that  fpeculative  knowledge 


1^6  G  A  L  A  T  I A  N  S. 

of  hypocrites,  but  of  a  true  kno-vvlcdge,  by  the  which  \vc  fee  the 
wrath  of  God  againft  fin,  and  feel  a  true  tafte  of  death)  terrifieth 
tJie  heart,  driveth  dov/n  to  defperation,  killeth  and  dcftroyeth, 
Rom.  vii.  Wherefore  thefe  fchool-mafters  of  the  law  and  works, 
arc  called  in  the  fcripture  oppreflbrs  and  tyrants.  For  as  the  ta(k- 
mafters  in  Egypt  did  opprels  the  children  of  Ifrael  with  corporal 
fervitude,  Exod.  v.  fo  do  thefe  law-givers  and  tan^-maRers  drive 
men  info  fpiritual  and  moH:  miferable  bondage  of  foul,  and  at  length 
bring  them  to  defperation  and  utter  deftruOion.  Thefe  do  neither 
know  theinfelves  nor  the  force  of  the  law;  neither  is  it  polTible  for 
them  to  have  quietncfs  and  peace  of  confciencc  in  great  and  inward 
terrors,  and  in  the  agony  of  death,  yea,  though  they  have  obferved 
the  law,  loved  their  neighbors,  done  many  good  works,  and  firf- 
■fered  great  afflictions;  for  the  law  always  terrifieth  and  accufeth, 
laying.  Thou  never  didfl:  accomplifli  all  that  is  commanded  in  the 
law;  but  accurfed  is  he  that  hath  not  done  all  things  contained 
therein.  Wherefore  tlidfc  terrors  remain  (Hit  in  the  confcience  and 
increafe  more  and  more.  And  if  fuch  fchool-maflers  of  the  law 
be  not  raifed  up  by  faith  and  the  righteoufnefs  of  Chrifl,  they  are 
driA'en  down  headlong  to  defperation. 

This  alfo  was  notably  figured  when  the  law  v/as  given,  as  we 
may  fee  in  the  xixth  and  xxth  of  Exodus,  Mofes  brought  tlie  peo- 
ple out  of  the  tents  to  meet  with  the  Lord,  that  they  might  hear 
aim  fj^eak  unto  them  out  of  the  dark  cloud.  Then  the  people,  be- 
ing aftoniihed  and  trembling  for  fear,  fled  back  (which  a  little 
before  had  promifed  to  do  all  that  God  had  commanded)  and 
^landing  aloof,  faid  unto  Mofes,  /F/'o  can  abide  to  fee  the  fire,  and 
"to  hear  the  thundcringSy  and  no'ijc  of  the  trumpets  ?  Spcah  thou  luith 
tt,r,  and ive 'Ufi/I  hear ;  hut  let  nc-t  Godfpeak  ivithttSy  hji  ive  die.  So 
the  proper  office  of  the  law  is  to  lead  us  out  of  our  tenrs  and  taber- 
nacle?, this  is,  from  the  quietnefs  and  fccurity  wherein  we  dwell, 
;jnd  from  trufKng  in  ourfelves,  and  to  bring  us  before  the  prefencc 
of  God,  to  reveal  his  wrath  unto  us,  and  to  fet  before  us  our  fms. 
Here  the  confcience  feeleth  that  it  hath  not  fatibfied  the  law,  neither 
is  able  to  fitisfy  it,  nor  to  bear  the  wrath  of  God,  which  the  law 
revealeth,  when  it  bringeth  us  forth  after  this  manner  before  the 
prefence  cf  God,  that  is  to  fay,  when  it  fearcth  us,  acculeth  us, 
and  fetteth  before  us  our  fi.iS.  Here  it  is  impoffible  that  we  fhould 
be  able  to  ftand;  and  therefore,  being  thoroughly  atraid,  we  fly, 
and  cry  out  with  the  children  of  Ifrael,  IVeJl^cdl  die,  nvejhull  die  : 
1m  not  the  Lord /peak  tmtous,  but  fpeah  thou  unto  us,  ^s. 

He  then  whoteacheth  that  faith  in  Chiift  juftifieth  not,  without 
thcobfervation  of  the  law,  maketh  Chrift  a  miniftcr  of  fin;  that  is 
to  fay,  a  fchool-mafcer  of  the  law,  who  teaciieth  the  felf-fame  doc- 
trine that  Mofes  did.  By  this  means  Chrift  is  no  Saviour,  no  giver 
of  grace,  but  a  cruel  tyrant,  who  requircth  fuch  things  (as  Mofes 
did)  whicfc  no  m^in  is  able  to  perform.  See  how  all  the  merit- 
mongers  do  take  Chnft  to  be  bat  a  n»v/  law-giver,  and  the  gofpel 


GALATIANS.  137 

to  be  nothing  elfe  but  a  certain  book  which  containeth  new  laws 
concerning  works,  as  the  Turks  dream  of  their  alcoran.  But  as 
touching  laws  there  is  enough  in  Mofes.  The  gofpel  then  is  a 
preaching  of  Chrift,  who  forgiveth  lins,  giveth  grace,  jufHfieth 
and  faveth  Tinners.  Now,  whereas  there  are  commandments  found 
in  the  gofpel,  they  are  not  the  gofpel,  but  expofitions  of  the  law, 
and  matters  depending  upon  the  gofpel. 

To  conclude  :  If  the  law  be  the  miniflry  of  fm,  then  is  it  alfo 
the  miniliry  of  wrath  and  of  death.  For  as  the  law  revealeth  fin, 
fo  doth  it  terrify  a  man ;  it  (heweth  unto  him  his  fin  and  the  wrath 
of  God,  and  llriketh  into  him  a  terror  of  death  and  damnation. 
For  thus  the  confcience  by  and  by  gathereth  :  Thou  haft  not 
kept  the  commandments  of  God,  therefore  is  God  angry  with  thee. 
If  he  be  angry  with  thee,  he  will  deftroy  thee,  and  condemn  thee 
for  ever.  And  it  thinketh  this  to  be  an  infallible  confequence,  I 
have  fmned,  therefore  I  muft  die.  And  fo  it  followeth  that  the 
miniftry  of  fin  is  the  miniftry  of  wrath  and  condemnation.  For 
after  that  fin  is  revealed,  by  and  by  enfueth  the  wrath  of  God, 
death  and  damnation.  And  hereof  it  cometh  that  many  who  are 
not  able  to  bear  the  judgment  and  wrath  of  God,  which  the  law 
fetteth  before  their  eyes,  do  kill,  hang,  or  drown  themfeives. 

Verfe  17.   Godforhid. 

As  though  he  would  fay,  Chrift  is  not  the  minifter  of  fin,  but 
the  giver  of  righteoufnefs  and  eternal  life.  Wherefore  Paul  fepa- 
rateth  Mofes  far  from  Chrift.  Let  Mofes  then  tarry  on  earth ;  let 
him  be  the  fchool-mafter  of  the  letter,  and  exa<I^or  of  the  law;  let 
him  torment  and  crucify  finners  :  But  the  believers  (faith  Paul) 
have  another  fchool-mafter  in  their  confciences;  not  Mofes,  but 
Chrift,  who  hath  aboHfhed  the  law  and  fin;  hath  overcome  the 
wrath  of  God,  and  deftroyed  death.  He  biddeth  us  that  labour 
and  are  opprefted  with  all  manner  of  calamities,  to  come  unto  him. 
Therefore,  when  ye  fly  unto  him,  Mofes  with  his  law  vanifiieth 
away,  fo  that  his  fepulchre  can  no  where  be  feen,  Deut.  xxxiv. 
6.  Sin  and  death  can  hurt  us  no  more.  For  Chrift,  ourinftru6k- 
or,  is  Lord  over  the  law,  fin  and  death  ;  fo  that  they  who  believe 
in  him  are  delivered  from  the  fame.  It  is  therefore  the  proper 
office  of  Chrift  to  deliver  from  fin  and  death,  and  this  Paul  teach- 
cth  and  repeateth  every  where. 

We  are  condemned  and  killed  by  the  law,  but  by  Chrift  we  are 
juftlfied  and  reftored  to  life.  The  law  aftonifheth  us,  and  driveth 
us  from  God  :  But  Chrift  reconcileth  to  God,  and  maketh  for  us 
an  entrance,  that  we  may  boldly  come  unto  him.  For  he  is  tb€ 
Lamb  of  God,  that  hath  taken  away  the  fins  of  the  world.  Nov/, 
if  the  fin  of  the  v/orld  be  taken  away,  then  is  it  taken  away  from 
me  alfo  who  do  believe  in  him.  If  fin  be  taken  away,  then  is  the 
wnthofGod,  death  and  damnation  taken  away  alfo;  and  in  the 

T 


158  GALATIANS. 

place  of  fin  fucccedlng  righteournefs;  in  the  place  of  wrath  recon- 
ciliation and  grace;  in  the  place  of  death,  life;  and  in  the  place  of 
damnation,  falvation.  Let  us  learn  to  practife  this  diiUndion, 
not  in  words  only,  but  in  Hfe  and  lively  experience,  and  with  an 
inward  feeHng  :  For  where  Chrift  is,  there  muft  needs  be  joy  of 
heart  and  peace  of  confcience;  for  Chriii:  is  our  reconciliation, 
rightcoufnefs,  peace,  life  and  falvation.  Briefly,  whatfoever  tlie 
poor  afflided  confcience  defneth,  it  findeth  in  Chrlfl  abundantlj\ 
Now,  Paul  gocth  about  to  amplify  this  argument,  and  to  perfuade 
as  followeth. 

Verfe  18.   For  If  I  build  again  the  thhigs  "Ji'hich  I  dejiroyed,  I  make 
myfelf  a  tranfgrejfor. 

As  if  he  fhould  fay,  I  have  not  preached  to  this  end  that  I 
might  build  again  thofe  things  which  I  once  deflroycd  :  For  if  I 
fliould  fo  do,  I  fliould  not  only  labor  in  vain,  but  fhould  make 
myfelf  alfo  a  tranfgreffor,  and  overthrow  all  together,  as  the  falfe 
apofdes  do,  that  is,  of  grace  and  of  Chrifl:  I  fliould  again  make  the 
law  and  Mofes;  and  contrariwife,  of  the  law  andMofes,  I  fhould 
make  grace  and  Chrifh  Now,  by  the  miniltry  of  the  gofpel  I 
have  abolifhed  fin,  heavinefs  of  heart,  wrath  and  death.  For 
thus  have  I  taught,  thy  confcience,  O  man,  is  fubjed  to  the  law, 
fin  and  death,  from  which  thou  canfl  be  delivered  neither  by  men 
nor  angels.  But  now  cometh  the  gofpel  and  preacheth  unto  thee 
remifTion  of  fins  by  Jefus  Chrift,  who  hath  abolifhed  the  law,  and 
hath  defl:royed  fin  and  death.  Believe  in  him;  fo  fhalt  thou  be  de- 
livered from  the  curfe  of  tlie  law.  and  from  the  tyranny  of  fin  and 
death,  thou  flialt  become  righteous,  and  have  eternal  life. 

Behold  how  I  have  deftroyed  the  law  by  the  preaching  of  the 
gofpel,  to  the  end  that  it  fliould  not  reign  in  the  confcience  any 
more.  For  when  the  new  gueft  Chrifl:  Jefiis  cometh  into  the  new 
lioufe  there  to  dwell  alone,  Mofes  the  old  inhabitcr  muft  give  place 
unto  him  and  depart  fome  where  elfe.  And  where  Chrifl  the  new 
guefl  is  come  to  dwell,  there  can  fin,  wrath  and  death  have  no 
place  :  But  there  now  dwelleth  mere  grace,  rightcoufnefs,  joy, 
life,  true  affiance  and  trufi:  in  the  Father,  now  pacified  and  recon- 
ciled unto  us,  gracious,  long-fuffering  and  full  of  mercy  for  his 
Son  Chrift's  fake.  Should  I  then,  driving  out  Chrifl  anddeflroy- 
ing  his  kingdom,  which  I  have  planted  through  the  preaching  ot 
the  gofpel,  now  build  up  again  the  law,  and  let  up  the  kingdom 
of  Mofes  ?  Indeed  thus  fhould  I  do  if  I  fliould  teach  circumcifion 
and  the  obfervation  of  the  law  to  be  necefTary  to  falvation,  as  the 
falfe  apoflles  do:  and  by  this  means,  in  the  ftead  of  rightcoufnefs 
and  life,  I  fhould  reflore  again  fin  and  death.  For  the  law  doth 
nothing  elfe  but  utter  fin,  procure  God's  wrath,  kill  and  deflroy. 

What  are  the  papifls  (I  pray  you)  yea,  thebcfl  of  them  all,  but 
deflroyers  of  the  kingdom  of  Chrifl,  and  builders  up  of  the  king- 
dom of  the  devil  and  of  fin,  of  wrath  and  eternal  death  ?  Yea, 


GALATIANSi  139 

they  dedroy  the  church,  which  is  God's  building,  not  by  the  law 
of  Moles,  as  did  the  falfe  apoftles,  but  by  mens  traditions  and 
doctrines  of  devils.  And  even  fo  the  fantaftical  heads  who  are  at 
this  day,  and  (hall  come  after  us,  do  deftroy,  and  (hall  deftroy 
thofe  things  which  we  have  built ;  do  build,  and  fliali  build  up 
again  thofe  things  which  v/e  have  deftroyed. 

But  we  bv  the  grace  of  Chrift,  holding  the  article  of  juftilica- 
tion,  do  afiuredly  know  that  we  are  jufHfied  and  reputed  righteous 
before  God  by  faith  only  in  Chrift.  Therefore  we  do  not  mingle 
the  lav/  and  grace,  faith  and  works  together  ;  but  we  feparatethem 
far  afunder.  And  this  diftiniStion  or  difference  between  the  law 
and  grace,  let  every  true  chriftian  mark  diligently,  and  let  him 
fuffer  the  fame  to  take  place,  not  in  letters  and  fyliables,  but  in 
pradice  and  inward  experience  :  fo  that  when  he  heareth  that 
good  works  ought  to  be  done,  and  that  the  example  of  Chrift  is 
to  be  followed,  he  may  be  able  to  judge  rightly  and  fay,  well  all 
thefe  things  will  I  gladly  do.  What  then  folio weth  ?  Thou  (halt 
then  be  faved  and  obtain  eternal  life.  Nay,  not  fo.  I  grant  indeed 
that  I  ought  to  do  good  works,  patiently  to  fuffer  troubles  and  af- 
flidions,  and  to  (hed  my  blood  alfo,  if  need  be,  for  Chrift's  caufe ; 
but  yet  I  am  not  juftified,  neither  do  I  obtain  falvation  thereby. 

We  muft  not  therefore  draw  good  works  into  the  article  o^juf- 
tiiication,  as  the  monks  have  done,  who  fay,  that  not  only  good 
works,  but  alfo  the  punifliments  and  torments  which  malefa<5lors 
fuffer  for  their  wicked  deeds,  do  deferve  everlafting  life.  For  thus 
they  comfort  them  when  they  are  brought  to  the  gallows,  or 
place  of  execution  ;  thou  muft  fuffer  willingly  and  patiently  this 
ihameful  death,  which  if  thou  do,  thou  (halt  deferve  remiffion  of 
thy  fms  and  everlafting  life.  What  a  horrible  thing  is  this,  that  a 
wretched  thief,  a  murderer,  a  robber,  fliould  be  fo  miferably  fe- 
duced  in  that  extreme  anguifh  and  diftrefs,  that  even  at  the  point 
of  death,  when  he  is  nov/  ready  to  be  hanged,  or  to  have  his  head 
cut  off,  he  (hould  refufe  the  gofpel,  and  fweet  promifes  in  Chrift, 
which  are  only  able  to  bring  comfort  and  falvation,  and  (liould  be 
commanded  to  hope  for  pardon  of  his  (ins,  if  he  willingly  and  pa- 
tiently endure  that  opprobrious  death  which  he  fuffereth  for  his 
mifchievous  deeds  ?  What  is  this  elfe  but  to  heap  upon  him,  who 
is  already  moft  miferably  afHi*5led,  extreme  perdition  and  deftruc- 
tion,  and  through  a  falfe  confidence  in  his  own  deadi,  to  (hew  him 
the  ready  way  to  hell  ? 

Hereby  thefe  hypocrites  do  plainly  declare,  that  they  neither 
teach  nor  underftand  one  letter  or  fyllable  concerning  grace,  the 
gofpel,  or  Chrift.  They  retain  only  in  outward  (liew  the  name  of 
the  gofpel  and  of  Chrift,  that  they  may  beguile  the  hearts  of  the 
people  :  notwithftanding,  they  denying  and  rejeding  Chrift  indeed, 
do  attribute  more  to  the  traditions  of  men  than  to  the  gofpel  of 
Chrift.  Which  thing  to  be  true,  fo  many  kinds  of  falfe  worfhip, 
fo  many  religious  orders,  fo  many  ceremonies,  and  fo  many  wilU 


I40  GALATIANS. 

works,  do  plainly  witnefs :  ?.1I  which  things  were  hiRitutcd  as 
available  to  deferve  grace,  righteoulnefs,  and  cverlafting  life.  In 
their  confclTions  they  make  no  mention  of  faith,  or  the  merit  of 
ChriH: ;  hut  they  teach  and  fet  forth  the  fatisfa<5tIons  and  merits  of 
men,  as  it  may  plainly  appear  in  this  form  of  abfolution  (I  fpeak 
nothing  here  of  other  matters)  which  the  monks  ufed  among  them- 
felves ;  yea,  and  fuch  as  would  be  accounted  more  devout,  and 
more  reliaious  than  others,  which  I  think  good  here  to  fet  down, 
that  our  pofterity  may  fee  how  great  and  how  horrible  die  kingdom 
of  the  pope  is. 

The  form  of  a  MonlcfJi  Ahfolut'icn. 

God  forgive  thee,  my  brother  ;  the  mdrlt  of  the pajjion  (f  our  Lord 
yefus  Ckrifl.,  and  of  biffed  St.  Mary  alivays  a  iKrgitJy  and  of  all 
the  faints  ;  the  merit  of  thine  order  ;  the  flraightnefs  of  thy  religion  ; 
the  humility  of  thy  confefficn  ;  the  contrition  of  ih\'  heart;  the  good 
nvorks  ivhich  thou  hafi  done  and  fh all  do^  for  the  love  of  our  Lord 
Jefus  Ch'fl,  be  unto  thee  availible  for  the  remiffion  of  thy  fins  ;  the 
tncrejf  of  deft  rt  and  grace ;  and  the  rezuard  of  eii :  rifling  lif.   Amen . 

Ye  hear  the  merit  of  Chrift  mentiongd  in  thefe  words  ;  but  if  ye 
weigh  them  well,  ye  fhall  perceive  that  Chrift  is  there  altogether 
unprofitable,  and  that  the  glory  and  name  of  a  Juftifierand  Saviour 
is  quite  taken  from  him  and  given  to  msnkifh  merits.  Is  not  this 
to  take  the  name  of  God  in  vain  ?  Is  not  this  to  confefs  Chrifl  in 
words,  and  in  very  deed  to  deny  his  power  and  blaipheme  his 
name?  I  myfelf  alfo  was  once  entangled  with  this  error  ;  I  thought 
Chrifl  to  be  a  Judge  f  although  I  confefled  with  my  mouth  that  he 
fufFcred  and  died  for  man's  redemption)  and  ought  to  be  pacified 
by  the  obfervation  of  my  rule  and  order.  Therefore,  when  I  pray- 
ed, or  when  1  faid  mafs.  I  ufcd  to  add  this  in  the  end  :  "  O  Lord 
Jefus,  I  come  unto  thee,  and  I  pray  thee  that  thefe  burdens,  and 
this  flraightnefs  of  my  rule  and  religion,  may  be  a  full  recompence 
for  all  my  fins."  But  now  I  give  thanks  unto  God,  the  Father  of 
all  mercies,  who  hath  called  me  out  of  darknefs  unto  the  light  of 
his  glorious  gofpel,  and  hath  given  unto  me  plentiful  knowledge  of 
Chriil  Jefus  my  Lord,  for  v/hofe  fake  I  count  all  things  to  be  but 
lofs  ,  yea,  I  efleem  them  but  as  dung,  that  I  may  gain  Chrift, 
and  that  I  may  be  found  in  him,  net  having  mine  own  rightcouf- 
nefs  (out  of  the  rule  of  Auguftine)  but  that  righteoufnels  which 
Cometh  by  faith  in  Chrifl :  unto  whom,  with  the  Father  and  the 
He  iy  Gliofl:,  be  praife  and  glory,  world  without  end    Amen. 

We  conclude  therefore,  with  Paul,  that  we  are  juiHfied  by  faith 
in  Chrifl  only,  without  the  law.  Now,  after  that  a  man  is  once 
juftified  and  polTcfleth  Chrifl  by  faith,  and  knoweth  that  he  is  his 
righteoufnefo  and  life,  doubtlefs  he  will  not  be  idle  but  as  a  good 
tree  he  will  bring  forth  good  fruits.  For  the  believing  man  hath 
the  Holy  Ghofl,  and  where  the  Holy  Ghofl  dwelleth,  he  will 
rot  faffer  a  man  to  be  idle,  but  flirreth  him  up  to  all  exercifes  of 


GALATIANS.  141 

piety  and  godlinefs,  and  of  true  religion  ;  to  the  love  of  God  ;  to 
the  patient  fiifFering  of  afflidions  ;  to  prayer  ;  to  thanklgiving  ;  to 
the  exercifc  of  charity  towards  all  men. 

Hitherto  we  have  handled  the  iirll  argument,  wherein  Paul 
contendeth  that  either  we  cannot  be  juflified  by  the  law,  or  elfe 
that  Chrifl:  mufi:  needs  be  the  mlnifter  of  fin.  But  this  is  impolTi- 
ble  :  wherefore  vv'e  conclude  that  jufHfication  cometh  not  by  the 
law.  Of  this  place  we  have  largely  treated,  as  it  is  well  worthy, 
and  yet  can  it  not  be  taught  and  beaten  into  mens  minds  fuHi- 
ciently. 

Verfe    19.     For  /,  through  the  laiVi  am  dead  to  ike   la^iv^  that  I 
mhht  Iroe  unlo  God. 

a 

Thefe  are  marvellous  words  and  unknown  kinds  of  fpecch, 
which  man's  reafon  can  in  no  wife  undei  (land  ;  and  although  they 
are  but  few,  yet  are  they  uttered  with  great  zeal  and  vehemen- 
cy  of  fpirit,  and  as  it  were  in  great  difpleafure.  As  if  he  iliould 
fay,  Why  do  ye  boaft  fo  much  of  the  law  ?  V/herecf  in  this  cafe 
I  will  be  ignorant.  But  if  ye  will  needs  have  the  law,  I  alfo  have 
the  law.  Wherefore,  as  though  he  were  moved  through  indigna- 
tion of  the  Holy  Ghoft,  he  calleth  grace  itfcif  the  law,"  giving  a 
new  name  to  the  effect  and  working  of  grace,  in  contempt  of  the 
law  of  Mofes  and  the  falfe  apodles,  who  contended  that  the  lav/ 
was  neceffary  to  juftification  ;  and  fo  he  fetteth  the  law  againflthe 
law.  And  this  is  a  fweet  kind  of  fpeech,  and  full  of  confolation, 
when  in  the  fcriptures,  and  efpecially  in  Paul,  the  lav/  is  fet  againft 
the  iaw  ;  fin  againfl  fin  ;  death  againft  death  ;  captivity  againft 
captivity  ;  hell  againfl  hell ;  the  altar  againfl  the  altar  j  the  Lamb 
againfl  the  Lamb  j  the  paffover  againfl  the  paffover. 

In  Rom.  viii.  3.  it  is  faid,  Forjm  he  condemned  Jin.  Pfal.  Ixviii. 
18.  and  Eph.  iv.  8,  He  hath  led  captivity  capti've.  Hof.  xiii.  14. 
0  dcathy  I  will  he  thy  plague  ;  0  grave,  I  zvlll  be  thy  dejlrutllon. 
So  he  faith  here,  that  through  the  law  he  Is  dead  to  the  law.  As 
if  he  faid.  The  law  of  Mofes  accufeth  and  conderaneth  me;  but 
againfl  that  accufing  and  condemning  law,  I  have  another  law, 
which  is  grace  and  liberty,  James  i.  25.  This  law  accufeth  the 
accufing  law,  and  condemneth  the  condemning  law.  So  death 
kllleth  death  ;  but  this  killing  death  is  life  itfelf :  But  it  is  called 
the  death  of  death  by  a  vehement  indignation  of  fpirit  againfl  death. 
So  righteoufnefs  taketh  the  name  of  fin,  becaufe  it  condemneth 
fin,  and  this  condemning  of  fin  is  true  righteoufnefs. 

And  here  Paul  feemeth  to  be  a  heretic,  yea,  of  all  heretics  the 
greateft,  and  his  herefy  is  ftrange  and  monflrouc.  For  he  faith, 
'That  he  being  dead  to  the  la'w.,  Irodh  to  God.  The  fiilfe  apoftles 
taught  this  dodrine  :  Exc.pt  thou  live  to  the  law,  thou  art  dead 
to  God  ;  that  is  to  fay,  unlefs  thou  live  after  the  law,  thou  art 
dead  before  God  :  But  Paul  faith  quite  contrary.  Except  thou  be 
dead  to  the  lav/^  thou  canfl  not  live  to  God.   The  dodrine  of  our 


142  GALATIANS. 

adverfaries  at  this  day  is  like  to  the  dodrinc  of  the  falfe  apoflles 
of  that  time  :  If  thou  wilt  live  to  God  (fay  they)  live  to  the  law, 
or  after  the  law.  But,  contrariwife,  we  fay.  If  thou  wilt  live  to 
God,  thou  mull  be  utterly  dead  to  the  law.  Man's  reafon  and 
wifdom  underdandeth  not  this  dodrine  :  therefore  it  tcacheth  al- 
ways the  contrary  ;  that  is,  If  thou  wilt  Hve  unto  God,  thou  muft 
keep  the  law  :  for  it  is  written.  Do  this  and  thou  Jhah  live.  And 
this  is  a  fpecial  principle  among  all  the  popifh  divines,  he  that 
Jiveth  after  the  law,  liveth  unto  God,  Paul  faith  the  contrrry  : 
that  is,  Wc  cannot  live  unto  God,  unlcfs  we  be  thoroughly  dead 
to  the  law.  Wherefore,  we  niufl:  mount  up  to  this  heavenly  alti- 
tude, that  we  may  be  afTured  that  we  are  far  above  the  law  ;  yea, 
that  we  are  utterly  dead  unto  the  law.  Now,  if  we  be  dead  unto 
the  law,  then  hath  the  law  no  power  over  us,  like  as  it  hath  no 
power  over  Chri(l,  who  hath  delivered  us  from  the  fame,  that  we 
might  live  unto  God.  All  thefe  things  tend  to  this  end,  to  prove 
that  we  are  not  juftified  by  the  law,  but  by  faith  only  in  Jefus 
ChrilL 

And  here  Paul  fpeaketh  not  of  tlie  ceremonial  law  only  (as 
before  we  have  declared  more  at  large)  but  on  the  whole  law, 
whether  it  be  ceremonial  or  moral,  which  to  a  chriftian  is  utterly 
abrogated,  for  he  is  dead  unto  it;  not  that  the  law  is  utterly  taken 
away,  nay,  it  rcmaineth,  liveth,  and  reigneth  ftill  in  me  wicked  ; 
but  a  godly  man  is  dead  unto  the  law,  like  as  he  is  dead  unto  fin, 
the  devil,  death  and  hell ;  which  notwithftanding  do  fHlI  remain, 
and  the  world  with  all  the  wicked  fhall  (nil  abide  in  them.  Where- 
fore when  the  papift  underllandeth  that  the  ceremonial  law  only 
is  abolilhcd,  underfland  thou  that  Paul  and  every  chriftian  is  dead 
to  the  whole  law,  and  yet  the  law  rcmaineth  ftill. 

As  for  example,  Chrift  rifing  from  death  is  free  from  the  grave, 
and  yet  the  grave  rcmaineth  ftill.  Peter  is  delivered  from  thepri- 
fon,  the  fick  of  the  paify  from  his  bed,  the  young  man  from  his 
coflin,  the  maiden  from  her  couch,  and  yet  theprifon,  the  bed,  the 
cofHn,  the  couch,  do  remain  ftill.  Even  fo  the  law  is  abollfhed 
when  1  am  not  fubjed  unto  it,  the  law  is  dead  when  I  am  dead 
unto  it,  and  yet  it  rcmaineth  ftill.  But  becaufe  I  am  dead  unto  it 
by  another  law,  therefore  it  is  dead  alfo  unto  me,  as  the  grave  ot 
Chrift,  the  prifon  of  Peter,  the  couch  of  the  maiden,  &c.  do  ftill 
remain  ;  and  yet  Chrift  by  his  refurredion  is  dead  unto  the  grave, 
Peter  by  his  deliverance  is  freed  from  the  prifon,  and  the  maid 
through  life  is  delivered  from  the  couch. 

Wherefore  thefe  words,  /  avi  dead  to  the  laiVy  are  very  effec- 
tual :  For  he  faith  not,  I  am  free  from  the  law  for  a  time,  or  I 
am  Lord  over  the  law,  but  fimply  I  am  dead  to  the  law,  that  is, 
I  liavc  nothing  to  do  with  the  law.  Paul  could  have  uttered  no- 
thing more  efievRuaily  againft  the  righteoufnefs  of  the  law,  than  to 
fay,  I  am  dead  to  the  law,  that  is,  I  care  nothing  at  all  for  the 
law;  therefore  I  am  not  julliiicd  by  it. 


GALATIANS.  145 

Now,  to  die  to  the  law,  is,  not  to  be  bound  to  the  law,  but  to 
be  free  from  the  law  and  not  to  know  it.  Therefore  let  him  that 
will  hve  to  God,  endeavour  that  he  may  be  found  without  the  law,^ 
and  let  him  come  out  of  the  grave  with  Chrift.  The  foldiers  were 
aftonifhed  when  Chrift  was  rifen  out  of  the  grave,  and  they,  alfo 
who  faw  the  maiden  raifed  up  from  death  to  lile,  were  amazed> 
So  man's  reafon  and  wifdom  is  aftonifhed;,  and  becometh  fooh(h 
when  it  heareth  that  we  are  not  juftified  except  we  be  dead  to  the 
law,  for  it  is  not  able  to  reach  unto  this  myftery.  But  we  know 
that  when  we  apprehend  Chrift  by  faith  inwardly  in  confcience, 
we  enter  into  a  certain  new  law,  which  fwallowcth  up  the  old 
law  that  held  us  captives.  As  the  grave  in  which  Chriit  lay  dead, 
after  that  he  v/as  rifen  again  Vv^as  void  and  empty,  and  Chrift  va- 
nifhed  away  :  So  when  I  believe  in  Chrift,  I  rife  again  with  him, 
and  die  to  my  grave,  that  is,  the  law  which  held  me  captive,  fo 
that  now  the  law  is  void,  and  I  am  efcaped  out  of  my  prifon  and 
grave,  viz.  the  law.  Wherefore  the  law  hath  no  right  to  accufe 
me,  or  to  hold  me  any  longer,  for  I  am  rifen  again. 

It  is  neceftary  that  mens  confciences  fliould  be  diligently  in- 
ftrufted,  that  they  may  well  underftand  the  difference  between 
the  righteoufnefs  of  the  law  and  grace :  The  righteoufnefs  of  grace 
or  the  liberty  of  confcience  doth  in  nowife  pertain  to  the  flefti.  For 
the  llefh  may  not  be  at  liberty,  but  muft  remain  in  the  grave,  the 
prifon,  the  couch  ;  it  muft  be  in  fubjeclion  to  the  law,  and  exer- 
cifed  by  the  Egyptians.  But  the  chriftian  confcience  muft  be 
dead  to  the  law,  that  is,  free  from  the  law,  and  muft  have  nothing 
at  all  to  do  with  it.  It  is  good  to  know  this,  for  it  helpeth  very 
much  for  the  comforting  of  poor  aftlided  confciences.  Wherefore 
when  you  fee  a  man  terrified  and  caft  down  with  the  fenfe  and 
feeling  of  his  fins,  fay  unto  him,  Brother,  thou  doft  not  rightly 
diftinguifh.  Thou  placeft  the  law  in  thy  confcience,  which  fliould 
be  placed  in  the  flefh.  Awake,  arife  up,  and  remember  that  thou 
muil  believe  in  Chrift  the  conqueror  of  the  law  and  fm.  With  this 
faith  thou  flialt  mount  up  above  and  beyond  the  law,  into  that 
heaven  of  grace  where  is  no  law  nor  fm.  And  although  tlie  law 
and  fin  do  ftili  remain,  yet  they  pertain  nothing  to  thee,  for  thou 
art  dead  to  the  law  and  fm. 

This  is  eafily  faid  ;  but  bleffed  is  he  who  knoweth  how  to  lay 
fare  hold  on  thefe  things  in  time  of  diftrefs,  that  is,  who  can  lay, 
when  fin  over-weigheth  him,  and  the  law  accufeth  him.  What  is 
this  to  me,  O  lav/,  that  thou  accufeft  me,  and  fayeft  that  I  have 
committed  many  fins  ?  Indeed  I  grant  that  I  have  committed  ma- 
ny fins,  yea,  and  yet  ftill  do  commit  fins  daily  without  number. 
This  touclieth  me  not ;  I  am  now  deaf  and  cannot  hear  ;  there- 
fore thou  talkeft  to  me  in  vain,  for  I  am  dead  unto  thee.  But  if 
thou  wilt  needs  difpute  with  me  as  touching  my  lins,  get  thee  to 
my  flelh  and  members,  my  fervants,  teach  them,  exercife  and 
crucify  them  ;  But  trouble  not  me,  not  me,  confcience,  I  fay,  who 


144  GALATIANS. 

am  a  i;idy  and  a  queen,  and  have  nothing  to  do  with  thee  ;  for  I 
am  dead  to  thee,  and  I  now  Hve  to  Chrift,  with  whom  I  am  un- 
der another  law,  viz.  The  law  of  grace,  whicii  ruleth  over  fin  and 
the  law.  By  what  means  ?  By  faith  in  Chrift,  as  Paul  declareth 
hereafter. 

But  this  feeraeth  a  ftrange  and  wonderful  definition,  that  to 
live  to  the  law,  is  to  die  to  God  ;  and  to  die  to  the  law,  is  to  live 
to  God.  Thefe  two  propofitions  are  quite  contrary  to  rcafon,  and 
therefore  no  crafty  fophifter,  or  law  worker  can  undcrftand  them. 
But  learn  thou  the  true  underftanding  thereof.  He  that  liveth  to 
the  lav/,  that  is,  feeketh  to  be  juftified  by  the  work?  of  the  law,  h 
and  remaineth  a  finner,  therefore  he  is  dead  and  condemned. 
For  the  law  cannot  juftify  and  fave  him,  but  accufeth,  terrifieth 
and  kilieth  him.  Therefore  to  live  unto  the  lav/,  is  to  die  unto 
God  ;  and  contrariwife,  to  die  to  the  law,  is  to  live  unto  God. 
Wherefore  if  thou  wilt  live  unto  God,  thou  muft  die  to  the  law  ; 
but  if  thou  wilt  live  to  the  law  thou  fhalt  die  to  God.  Now,  to  live 
unto  God,  is  to  be  juftified  by  grace  or  by  faith  for  Chrift's  fake, 
without  the  law  and  works. 

This  is  then  the  proper  and  true  definition  of  a  chridian,  that 
iie  is  the  child  of  grace  and  remiflion  of  fins,  becaufe  he  is  under 
no  law,  but  is  above  the  law,  fin,  death,  and  hell  ;  and  even  as 
Chrift  is  free  from  the  grave,  and  Peter  from  the  prifon,  fo  is  a 
chriftian  free  from  the  law  ;  and  fuch  a  refpeft  there  is  between 
the  juftified  confcience  and  the  law,  as  is  between  Chrift  raifed  up 
from  the  grave,  and  the  grave  ;  and  as  is  between  Peter  delivered 
from  the  prifon,  and  the  prifon  ;  and  like  as  Chrift  by  his  death 
and  reiurre(5lion  is  dead  to  the  grave,  fo  that  it  hath  now  no  power 
over  him  nor  is  able  any  longer  to  hold  him,  but  the  ftone  being 
rolled  away,  the  feal  broken,  and  the  keepers  aftoniflied,  he  rifeth 
as^ain  and  goeth  away  v/ithout  any  let,  Matth.  xxviii.  and  as  Peter 
by  his  deHverance  is  freed  from  the  prifon,  and  goeth  whither  he 
will ;  even  fo  the  confcience  by  grace  is  delivered  from  the  law  ; 
fo  is  every  one  that  is  born  of  the  Spirit.  But  the  lielh  knoweth 
not  from  whence  this  comcth,  nor  whither  it  goeth,  for  it  cannot 
judge  but  after  the  law.  But  on  the  contrary,  the  Spirit  faith,  let 
the  law  accufe  me,  let  fin  and  death  terrify  me  never  fo  much,  yet 

1  do  not  therefore  defpair,  for  I  have  the  law  againfi:  the  law,  fin 
againd  fin,  and  death  againfi:  death. 

Therefore  when  I  feel  the  remorfe  and  fling  of  confcience  for 
fin,  I  behold  that  brazen  ferpent,  Chrilt,  hanging  upon  the  crofs. 
There  I  find  another  fin  againfi  my  fin  which  accufeth  and  dcvour- 
cth  me.  Now  this  other  fin,  namely,  in  the  flelh  of  Chrifl,  which 
taketh  away  the  fins  of  the  v/orld,  is  Almighty,  it  condemneth 
arid  fv/alloweth  up  my  fin.  So  my  fin  is  condemned  by  fin,  that 
is,  by  Chrifl  crucified.  For  hs  hath  made  him  to  be  fin  for  usy  luho 
kiieru  no  fin  ;  that  ive  tn'ight  be  made  the  r'ighteoiifr.:J.7  of  God  in  him, 

2  Cor.  V.    2  1.     In  like  manner  I  find  death  in  my  ficfli,  which 


GALATIANS.  14^ 

afflidleth  and  kiiieth  me;  but  I  have  in  me  a  contrary  death,  which 
is  the  death  of  death,  for  this  death  crucilieth  and  fwalloweth  up 
my  death. 

Thefe  things  are  not  done  by  the  law  or  works,  but  by  Chrift 
crucified,  upon  whofe  fhoulders  lie  all  the  evils  and  miferies  of 
mankind,  the  law,  fm,  death,  the  devil  and  hell;  and  all  thefe 
do  die  in  him,  for  by  his  death  he  hath  killed  them.  But  we  mud 
receive  this  benefit  of  ChriH:  with  a  fure  fiiith.  For  like  as  neither 
the  law  nor  any  work  thereof  is  offered  unto  us,  but  Chriit:  alone  ; 
fo  nothing  is  required  of  us  but  faith  alone,  whereby  we  apprehend 
Chrift,  and  believe  that  our  fms  and  our  death  are  condemned  and 
aboliflied  in  the  fin  and  death  of  Chrifl. 

Thus  have  we  always  moft  certain  and  fiire  arguments,  which 
neceffarily  conclude  that  juHification  cometh  by  faith  alone*  For 
how  fliould  the  law  and  works  avail  to  juflification,  feeing  that 
Paul  is  fo  earned:  both  againfl:  the  law  and  works,  and  faith  plain- 
ly that  we  muff  be  dead  to  the  law,  if  we  will  live  to  God  ?  But 
if  we  be  dead  to  the  law  and  the  law  be  dead  to  us,  then  hath  it 
nothing  to  do  with  us.  How  then  fhould  it  avail  any  thing  at  all 
to  our  juftification  ?  Wherefore  we  mu(t  needs  fay,  that  we  are 
juftified  by  grace  alone,  or  by  faith  alone  in  Chrifl,  without  the 
law  and  works. 

This  the  blind  fophiflers  do  not  underftand,  and  therefore  they 
dream  that  faith  jullifieth  not,  except  it  do  the  works  of  charity. 
By  this  means  faith  which  believeth  in  Chrift,  becometh  unprofit- 
able and  of  none  effect  ;  for  the  virtue  of  juflifying  is  taken  from 
it,  except  it  be  furniflied  v/ith  charity.  But  let  us  now  fet  apart 
the  law  and  charity  until  another  time,  and  let  us  reft  upon  the 
principal  point  of  this  prefent  matter,  which  is  this,  that  Jefus  Chrift 
the  Son  of  God  died  upon  the  crofs,  did  bear  in  his  body  my  fins, 
the  law,  death,  the  devil  and  hell.  Thefe  invincible  enemies  and 
tyrants  do  opprefs,  vex  and  trouble  me,  and  therefore  I  ara  care- 
Ril  how  I  may  be  delivered  out  of  their  hands,  jufHfied  and  faved. 
Here  I  find  neither  law,  work  nor  charity,  which  is  able  to  deliver 
me  from  their  tyranny.  There  is  none  but  the  Lord  Jefus  only 
and  alone,  who  taketh  away  the  law,  killeth  and  deftroyeth  my 
death  in  his  body,  and  by  this  means  fpoileth  hell,  judgeth  and 
Crucifieth  the  devil,  and  throweth  him  down  into  hell.  To  be 
brief,  all  the  enemies  v/hich  did  before  torment  and  opprefs  me, 
Chrifl  Jefus  hath  brought  to  nought.  And  having  fpoiled principaU' 
ties  and  paaversy  he  made  a  Jheiv  of  them  openly,  triumphing  over 
them  In  It,  Col.  ii.  15.  in  fuch  fort  that  they  can  now  rule  and 
reign  no  more  over  me,  but  are  con  (trained  to  obey  me. 

By  this  v;c  may  plainly  fee  that  there  is  nothing  here  for  us  to 
do  :  only  it  belongeth  unto  us,  to  hear  that  thefe  things  have  been 
v/rought  and  done  in  this  fort,  and  by  faith  do  apprehend  the  fame. 
And  this  is  the  true  formed  and  furnifhed  faith  indeed ;  now, 
when  I  have  thus  apprehended  Chrift  by  faith,  and  through  him 

U 


146  GALATIAN3. 

am  dead  to  tUe  law,  jiiftified  from  fin,  delivered  from  death,  tfrc 
devil  and  hell,  then  I  do  good  works,  I  love  God,  I  give  thanks 
to  him,  I  exercife  charity  towards  my  neighbour.  But  this  cha- 
rity or  works  following  do  neither  form  nor  adorn  my  faith,  but 
my  faith  formeth  and  adorneth  charity.  This  is  our  divinity, 
which  feemcth  itrange  and  marvellous,  or  rather  foolifh  to  carnal 
rcafon,  viz.  that  I  am  not  only  blind  and  deaf  to  the  law,  yea, 
dehvercd  and  freed  from  the  law,  but  alfo  wholly  dead  unto  the 
fame. 

This  fcntence  of  Paul,  through  the  laiu  I  am  dead  to  the  laiv,  is 
full  of  confolation.  Which  if  it  may  enter  into  a  man  in  due  fea- 
fon,  and  take  fure  hold  in  his  heart  with  good  underflanding,  it 
may  fo  work,  that  it  will  make  him  able  to  fland  againft  all  dan- 
gers of  death,  and  all  tenors  of  confcience  and  fin,  although  they 
afTail  him,  accufe  him,  and  would  drive  him  to  defperarion  never 
fo  much.  True  it  is  that  every  man  is  tempted,  if  not  in  his  life, 
yet  at  his  death.  There  when  the  law  accufeth  him  and  fheweth 
unto  him  his  fms.  his  confcience  by  and  by  faith,  Thou  hafl  fmned. 
If  then  thou  take  good  hold  of  that  which  Paul  here  teacheth, 
thou  wilt  anfwer,  1  grant  I  have  finned.  Then  will  God  punifh 
thee.  Nay,  he  will  not  fo  do.  Why,  doth  not  the  law  of  God  fo 
fay?  I  have  nothing  to  do  with  that  law.  Why  fo?  Becaufe  I 
have  another  law  which  ftriketh  this  law  dumb,  that  is  to  fay,  li- 
berty. What  liberty  is  that?  The  liberty  of  Chrifl ;  for  by  Chrift 
I  am  utterly  freed  from  the  law  :  Therefore  that  law  which  is  and 
remaineth  a  law  to  the  wicked,  is  to  me  liberty,  and  bindeth  that 
iaw  which  would  condemn  me  :  and  by  this  means  that  law  which 
would  bind  me  and  hold  me  captive,  is  now  fad  bound  itfelf,  and 
holdcn  captive  by  grace  and  liberty,  which  is  now  my  law,  which 
faith  to  that  accufmg  law,  Thou  flialt  not  hold  this  man  bound  and 
captive,  for  he  is  mine  ;  but  I  will  hold  thee  captive,  and  bind  thy 
hands  that  thou  fhalt  not  hurt  him,  for  he  liveth  now  unto  Chrifl, 
and  is  dead  unto  thee. 

This  to  do,  is  to  dafh  out  the  teeth  of  the  law,  to  wreft  his  fling 
and  all  his  weapons  from  him.  and  to  f}X)il  him  of  all  his  force  ; 
and  yet  the  fame  law  notwilhilanding  continaeth  and  remaineth 
fiill  to  the  wicked  and  unbelievers ;  and  to  us  alfo  that  are  weak, 
fo  far  forth  as  we  lack  faith,  it  continueth  yet  fHU  in  his  force  ; 
here  it  hath  its  cdgt  and  tctth.  But  if  I  do  believe  in  Chrifl,  al- 
though fm  drive  me  never  fo  much  to  deipair,  yet  Haying  upon  this 
liberty  which  1  have  in  Chrifl,  I  confefs  that  I  have  (inned,  but 
my  fin  which  is  a  condemned  fm,  is  in  Chrilt  v/hich  is  a  condemn- 
ing fin  :  now  this  condemning  fm  is  flronger  than  that  which  is 
condemned,  for  it  is  juflifying  grace,  righteoufnefs,  life  and  fal- 
vation.  Thus,  when  I  itt\  the  terror  of  death,  I  fay,  thou  hafl 
nothing  to  do  with  me,  O  death  ;  for  I  have  another  death  which 
killeth  thee  my  death,  and  that  death  which  killeth,  is  flronger  than 
that  which  is  killed,  i  John  v.  4. 


GALATIANS.  147 

Thus  a  faithful  man  by  faith  only  in  Chrift,  may  ralfe  up  hlra- 
felf,  and  conceive  fach  fure  and  found  confolation,  that  he  (hall 
not  need  to  fear  the  devil,  fin,  death,  or  any  evils.  And  although 
the  devil  fet  upon  him  with  all  might  and  main,  and  go  about  with 
all  the  terrors  of  the  world  to  opprefs  him,  yet  he  conceiveth  good 
hope  even  in  the  midll:  thereof,  and  thus  he  faith,  O  devil,  I  fear 
not  thy  threatenings  and  terrors,  for  there  is  one  whofe  name  is 
Jefjs  Chrift,  in  whom  I  believe,  he  hath  abolllhed  the  law,  con- 
demned fin,  vanquiflied  death,  and  dellroyed  hell ;  and  he  is  thy 
tormentor,  O  fatan,  for  he  hath  bound  thee  and  holdeth  thee 
captive,  to  the  end  that  thou  fliouldft  no  more  hurt  me,  or  any 
that  believeth  In  him.  This  faith  the  devil  cannot  overcome,  but 
is  overcome  of  it.  For  this  is  the  'viStory  (faith  St.  John)  that  over- 
cometh  the  nvorld,  even  our  faith.  Who  is  It  that  overcometh  the 
world,  but  he  who  believeth  that  Jefus  Chrlft  is  the  Son  of  God? 

Paul  therefore  through  a  vehement  zeal  and  indignation  of  fpirit, 
calleth  grace  itfelf  the  law,  which  notwithltanding  is  an  exceeding 
and  ineftimable  liberty  of  grace  which  we  have  in  Chrifl  Jefus. 
Moreover  hegiveth  this  opprobrious  name  unto  the  law  (to  let  us 
underftand  for  our  confolation,  that  there  is  now  a  new  name  given 
unto  it,)  that  it  is  not  now  alive  any  more  but  dc.id  and  condemn- 
ed. And  here  (which  is  a  pleafant  fight  to  behold)  he  bringeth 
forth  the  law,  and  fetteth  it  before  us  as  a  thief  and  a  robber  which 
is  already  condemned  and  adjudged  to  death.  For  he  defcrlbeth 
it  as  it  were  a  prifoner  having  both  hands  and  feet  faft  bound,  and  all 
his  power  taken  away,  fo  that  it  cannot  exercife  its  tyranny,  that 
is  to  fay,  it  cannot  accufe  and  condemn  any  more,  and  with  this 
moll  pleafant  fight  he  niaketh  it  odious  and  contemptible  to  the 
confcience  :  So  that  now  he  who  believeth  in  Chrilt:,  dare  boldly 
and  with  a  holy  pride,  triumph  over  the  law  after  this  manner,  I 
am  a  finner,  if  thou  canfi:  do  any  thing  againft  me,  O  law,  now 
do  thy  worft.  So  far  off  is  it  then,  that  the  law  is  not  now  terri- 
ble unto  him  who  doth  believe. 

Since  Chrifl:  is  rifen  from  death,  why  fliould  he  now  fear  the 
grave  ?  Since  Peter  is  delivered  from  the  prifon,  why  fliould  he 
now  fear  it  ?  When  the  maiden  was  at  the  point  of  death,  then 
might  flie  indeed  fear  the  bed,  but  being  now  ralfed  up,  why 
ihould  llie  fear  it  ?  In  like  manner,  why  fliould  a  chriflian,  who 
enjoyeth  and  poiTefieth  Chrift  by  faith,  fear  the  law  ?  True  it  is, 
that  he  feeleth  the  terrors  of  the  law,  but  he  is  not  overcome  of 
them,  but  fl:aying  upon  the  liberty  which  he  hath  in  Chrifl:,  he  faith, 
I  hear  thee  murmuring,  O  law,  that  thou  wouldfl:  accufe  mc  and 
condemn  me,  but  this  troubleth  me  nothing  at  all.  Thou  art  to 
me  as  the  grave  was  unto  Chrifl ;  for  I  fee  that  thou  art  faft  bound, 
hand  and  foot,  and  this  hath  my  law  done.  What  law  is  that  ? 
Liberty,  which  is  called  the  law,  not  becaufe  it  bindeth  me,  but 
becaufe  it  bindeth  my  law.  The  law  of  the  ten  commandments 
did  bind  me  -,  but  agalnft  that  law  I  have  another  law,  even  the 


14^  GALATIANS. 

law  of  grace,  which  notwithftanding  is  to  me  no  law,  neither  doth 
it  bind  me,  but  Tetteth  me  at  liberty.  And  this  is  a  law  againfl  tiiat 
accuGno  and  condemning  law  ;  which  law  it  fo  bindeth  that  it 
hath  no  power  to  hurt  me  any  more.  So  againfl:  my  death  which 
bindeth  me  I  have  another  death  ;  that  is  to  fay,  life,  v/hich  quick- 
eneth  me  in  Chrift,  and  this  death  loofcth  and  freeth  me  frorn  the 
bonds  of  my  death,  and  with  the  fame  bonds  bindeth  my  death. 
So  death  which  bound  me  is  now  faft  bound  ;  which  killed  me  is 
novv^  killed  by  death,  that  is  to  fay,  by  life  itfelf. 

Thus  Chrifl:,  with  mofl:  fweet  names,  is  called  my  law,  my  fin, 
my  death,  againfl  the  law,  agiiinfl:  f:n,  ugainft  death  ;  whereas  in 
very  deed  he  is  nothing  e\f<i  but  mere  liberty,  righteoufnefs,  life 
and  everlafl:ing  falvation.  And  for  this  caufe  he  is  made  the  law 
of  rhe  law,  the  fm  of  fin,  the  death  of  death,  that  he  might  re- 
deem from  the  curfe  of  the  law,  juftify  and  quicken  me.  So  then, 
while  Chrift  is  the  law.  he  is  alfo  liberty  ;  while  he  is  hn,  he  is 
righteoufnefs ;  and  while  he  is  death,  he  is  life :  For  in  that  he 
fuficred  the  law  to  accufe  him  fin  to  condemn  him,  and  death 
to  devour  him,  he  abolished  the  law  ;  he  condemned  fin;  he  def- 
troyed  death  ;  he  juftified  and  faved  me.  So  Chrifl:  is  the  poifon 
of  the  law,  fin  and  death ;  and  the  remedy  for  obtaining  of  libertj', 
righteoufnefs,  and  everlalling  life. 

This  manner  of  fpeech,  which  Paul  here  ufeth,  and  is  proper 
unto  him  alone,  is  full  of  confolation.  Likewife,  in  the  viith 
chapter  to  the  Romans,  he  fetteth  the  law  of  the  fpirit  againfl:  the 
law  of  the  members.  And  becauie  this  is  a  ftrange  and  marvellous 
manner  of  fpeaking,  therefore  it  entereth  more  eafily  into  the  mind, 
and  fHcketh  fafter  in  the  -memory.  Moreover,  when  he  faith,  / 
through  the  law  am  dead  to  the  laiv,  it  foundeth  more  fweetly  than 
if  he  fliould  fay,  I  through  liberty  am  dead  to  the  lav/.  For  he 
fetteth  before  us,  as  it  were,  a  certain  picture,  as  if  the  lav.'  v/ere 
fighting  againfl  the  law.  As  though  he  fhould  fay,  O  law,  if  thou 
canfl  accufe  me,  terrify  me,  and  bind  me,  I  v/iil  fet  above  and 
againfl  thee  another  law  ;  that  is  to  fay,  another  tormentor,  who 
Ihall  accufe  thee  bind  thee,  and  opprefs  thee.  Indeed  thou  art 
my  tormentor,  but  I  have  another  tormentor,  even  Chrifl,  who 
fliall  torment  thee.  When  thou  art  thus  bound,  tormented  and 
fuppreffed,  then  am  I  at  liberty.  So  then  grace  is  a  law,  not  to 
me  (for  it  bindeth  me  not)  but  to  my  law;  which  this  law  fo 
bindeth,  that  it  cannot  hurt  me  any  more. 

Thus  Paul  goeth  about  to  diaw  us  wholly  from  the  beholding 
of  the  law,  fin,  death,  and  all  other  evils,  and  to  bring  us  unto 
Chrifl,  that  there  we  might  behold  this  joyful  conflidl,  viz.  The 
law  fighting  againfl:  the  law,  that  it  may  be  to  me  liberty  ;  fin 
againfl  fin,  that  it  may  be  to  me  righteoufnefs  ;  death  againfl  death, 
that  I  .may  obtain  life  ;  Chrifl  fighting  againfl  the  devil,  that  I  may 
be  the  child  of  God,  and  defl;roying  hell,  thit  I  may  enjoy  the; 
kingdom  of  heaven. 


GALATIANS.  149 

Verfe  19.   That  I  might  live  unto  God, 

That  Is  to  fiiy,  that  I  might  live  before  God.  Ye  fee  then  that 
there  is  no  Hfe  unlefs  ye  be  without  tiie  law ;  yea,  unlefs  ye  be  ut- 
terly dead  unto  the  law,  I  mean  in  confcience.  Notwithftanding, 
in  the  mean  feafon,  (as  I  have  often  faid)  fo  long  as  the  body  llveth, 
the  flefh  muft  be  exercifed  with  laws,  and  vexed  with  exa(5tions 
and  penalties  of  laws,  as  were  the  Egyptians.  But  the  inward 
man,  not  fubjed  to  the  law,  but  delivered  and  freed  from  it,  is  a 
lively,  ajuft,  and  a  holy  perfon,  not  of  himfelf,  but  in  Chrift,  be- 
caufe  he  believeth  in  him,  as  foUoweth. 

Verfe'  20.    /  am  crucified  iviih  Chriji — 

This  he  addeth,  to  declare  the  law  is  a  devourer  of  the  law. 
Not  only  (faith  he)  I  am  dead  to  the  law  through  the  law,  that  I 
may  live  to  God,  but  alfo  I  am  crucified  with  Chrifl.  ButChrift; 
is  Lord  over  the  law,  becaufe  he  is  crucified  and  dead  unto  the 
law;  therefore  alfo  am  I  lord  over  the  law;  for  I  likewife  am 
crucified  and  dead  unto  the  law,  for  as  much  as  I  am  crucified  and 
dead  with  Chrift.  By  what  means  ?  By  grace  and  faith.  Through 
this  faith,  becaufe  I  am  now  crucified  and  dead  unto  the  law, 
therefore  the  law  lofeth  all  its  power  which  it  had  over  me,  even 
as  it  hath  loft  all  its  power  which  it  had  over  Chrift.  Wherefore, 
even  as  Chrift  himfelf  was  crucified  to  the  law,  fin,  death  and  the 
devil,  fo  that  they  have  no  farther  power  over  him;  even  fo  1, 
through  faith  being  now  crucified  with  Chrift  in  fpiiit,  am  crucifi- 
ed and  dead  to  the  law,  fin,  death,  and  the  devil,  fo  that  they 
have  no  further  power  over  me,  but  are  now  crucified  and  dead 
unto  me. 

Paul  fpeaketh  not  here  of  crucifying  by  imitation  or  example 
(for  to  follow  the  example  of  Chrift,  is  alfo  to  be  crucified  with 
him,)  which  crucifying  belongeth  to  the  flefti,  whereof  Peter  fpeak- 
eth in  his  firft  epiftle,  fecond  chapter,  and  21ft  verfe,  Chr'ijl  alfo 
fiiffered  for  tiSj  leaving  us  an  example,  that  ivejhould folloiu  hisjleps. 
But  he  fpeaketh  here  of  that  high  crucifying,  whereby  fin,  the  devil 
and  death  are  crucified  in  Chrift,  and  not  in  me.  Here  Chrift 
Jefus  doth  all  himfelf  alone.  But,  I  believing  in  Chrift,  am  by 
faith  crucified  alfo  with  Chrift,  fo  that  all  thefe  things  are  crucified 
and  dead  unto  me. 

Verfe  20.  Neverthelefs  I  live; — 
I  fpeak  not  fo  (faith  he)  of  my  death  and  crucifying,  as  though 
I  now  lived  not :  Yea,  I  live,  for  I  am  quickened  by  his  death 
and  crucifying,  through  the  which  I  die,  that  is,  for  as  much  as 
I  am  delivered  from  the  law,  fin  and  death,  I  now  live  indeed. 
Wherefore  that  crucifying  and  that  death  whereby  I  am  crucified 
and  dead  to  the  law,  fin,  death  and  all  evils,  is  to  me  refurredion 
and  life.  For  Chrift  crucifieth  the  devil,  he  killeth  death,  con- 
demneth  fin,  and  bindeth  the  law,  and  I  believing  this,  am  deli- 


^ 


150  GALATIANS. 

vercd  from  the  law,  fin,  death  and  the  devil.  The  law  therefore 
is  bound,  dead  and  crucified  unto  me,  and  1  again  am  bound, 
dead  and  crucified  unto  it.  Wherefore,  even  by  this  death  and 
crucifying,  that  is  to  fay,  by  this  grace  or  Hberty,  /  no<w  live. 

Here  (as  before  I  have  faid)  we  muft  obferve  Paul's  manner  of 
fpeaking.  He  faith  that  we  are  dead  and  crucified  to  the  law, 
whereas  in  very  deed  the  law  itfelf  is  dead  and  crucified  unto  us. 
But  this  manner  of  fpeech  he  ufeth  here  of  purpofe,  that  it  may  be 
the  more  fweet  and  comfortable  unto  us.  For  the  law,  (which 
notwithftanding  continueth,  liveth  and  reigneth  in  the  whole 
world,  which  alfo  accufeth  and  condemneth  all  men)  is  crucified 
and  dead  anto  thofe  only  who  believe  in  Chrift;  therefore  to  them 
alone  belongeth  this  glory,  that  they  are  dead  to  fin,  hell,  death 
and  the  devil. 

Verfe  20.   Tet  not  /, — 

That  is  to  fay,  not  in  mine  own  perfon,  nor  in  mine  own  fub- 
Aance.  Here  he  plainly  fheweth  by  what  means  he  liveth  :  And 
he  teacheth  what  true  chriftian  righteoufnefs  is,  namely,  that  righ- 
teoufnefs  whereby  Chrift  lived  in  us,  and  not  that  which  is  in  our 
perfon.  Therefore  when  we  fpeak  of  chriftian  righteoufnefs,  we 
muft  utterly  reje(5l  the  perfon.  And  here  Chrift  and  my  confcience 
muft  become  one  body,  fo  that  nothing  remain  in  my  fight,  but 
Chrift  crucified  and  raifed  from  the  dead.  But  if  1  behold  myfelf 
only  and  fet  Chrift  afide,  I  am  gone.  For  by  and  by  I  fall  into 
this  cogitation;  Chrift  is  in  heaven,  and  thou  art  on  the  earth, 
how  ftialt  thou  now  come  unto  him  ?  Indeed  I  will  live  holily,  and 
do  that  which  the  law  requireth,  fo  fhall  I  enter  into  hfe.  Here, 
returning  to  myfelf  and  confidering  what  I  am,  what  I  ought  to 
be,  and  what  I  am  bound  to  do,  I  lofe  fight  of  Chrift,  who  is 
my  righteoufnefs  and  life.  Who  being  loft,  there  is  no  counfel 
nor  fuccour  now  remaining,  but  certain  defperation  and  deftrudion 
muft  needs  follow. 

And  this  is  a  common  evil  among  men.  For  fuch  is  our  mife- 
ry,  that  when  temptation  or  death  cometh,  by  and  by  fetting  Chrift 
afide,  we  confider  our  own  life  paft,  and  what  we  have  done. 
Here  except  we  be  raifed  up  again  by  faith,  we  muft  needs  perifli. 
Wherefore  we  muft  learn  in  fuch  con  Aids  and  terrors  of  confci- 
ence (forgetting  ourfelves,  and  fetting  the  law,  our  life  paft,  and 
all  our  works  a  part,  which  drive  us  to  the  confideration  of  our- 
felves only)  to  turn  our  eyes  wholly  to  the  brazen  ferpent  Chrift 
Jefus  crucified,  and  affuredly  believe  that  he  is  our  righteoufnefs 
and  life,  not  fearing  the  thrcatenings  and  terrors  of  the  law,  fin, 
death,  and  the  judgment  of  God.  For  Chrift,  on  whom  our  eyes 
are  fixed,  in  whom  wc  live,  who  alfo  liveth  in  us,  is  Lord  and 
conqueror  of  the  law,  fin,  death  and  all  evils;  in  whom  moft 
certain  and  fare  confolation  is  fet  forth  unto  us,  and  vidory 
s:v:;n. 


GALATIANS.  t^i 

Verfe  20.   Ntverlhekfs,  I  live;  yet  not  I,  but  Chrlfl  I'lveth  in  me:~^ 

Where  he  faith,  Neverthelefs,  I  live ,  he  fpeaketh  it,  as  it  were, 
in  his  own  perfbn.     Therefore  he  by  and  by  corredeth  himfelf, 
faying,   Tet  not  I;  that  is  to  fay,  I  Hve  not  now  in  mine  own  per-        ^'^ 
fon,  but  Chrl/l  Uveth  In  me»      Indeed  the  perfon  Hveth,  but  not  in 
himfelf,  nor  for  any  thing  that  is  in  him.     But  who  is  this  /,  of 
whom  he  faith,   T'et  not  I,     This  /  is  he  who  hath  the  law,  and  is 
bound  to  do  the  works  thereof,  who  alfo  is  a  certain  perfon  fepa- 
rate  from  Chrift.      This  perfon  Paul  rejedeth.     For  as  he  is  fepa- 
rated  from  Chrifl:  he  belongeth  to  death  and  hell.     Therefore  he 
faith,  Tet  not  I.,  but  Chrljl  Iheth  In  me.  He  in  my  form,  my  furniture 
and  perfedion,  adorning  and  beautifying  my  faith,  as  the  colour, 
the  clear  light,  or  the  whitenefs  do  garnifh  and  bautify  the  wall. 
Thus  are  we   conftrained  grofsly  to  let  forth  this  matter;  for  we 
cannot  fpirituaily  conceive,  that  Chrift  Is  fo  nearly  joined  and  united 
unto  us,  as  the  colour  or   whitenefs  are   unto   the  wall.     ChriH 
therefore  (faith  he)  thus  joined  and  united  unto  me  and  abiding  in 
me,  liveth  this  life  in  me  which  I  now  live;  yea,  Chrift  himfelf  is 
this  life  which  I  now  live.     Wherefore  Chrift  and  I  in  this  behalf 
are  both  one. 

Now,  Chrift  living  in  me  abollfheth  the  law,  condemneth  fin, 
and  deftroyeth  death ;  for  it  cannot  be,  but  at  his  prefence  all  thefe 
muft  needs  vanifh  away.  For  Chrift  is  everlafting  peace,  confola- 
tlon,  righteoufnefs,  and  life,  and  to  thefe  the  terror  of  the  law, 
heavinels  of  mind,  fin,  hell  and  death  muft  needs  give  place.  So 
Chrift  living  and  abiding  in  me,  taketh  away  and  fwalloweth  up  all 
evils  which  vex  and  affli(ft  me.  This  union  or  conjunction  then, 
is  the  caufe  that  I  am  delivered  from  the  terror  of  the  law  and  fin, 
and  feparated  from  myfelf,  and  tranflated  unto  Chrift  and  his  king- 
dom, which  is  a  kingdom  of  grace,  righteoufnefs,  peace,  joy,  life, 
falvation  and  eternal  glory.  Whilft  I  thus  abide  and  dwell  in  him, 
what  evil  is  there  that  can  hurt  me  ? 

In  the  mean  feafon  the  old  man  abideth  without  and  is  fubjeCl  to 
the  law,  but  as  concerning  juftification,  Chrift  and  I  muft  be  en- 
tirely conjoined  and  united  together,  fo  that  he  may  live  in  me  and 
1  in  him.  And  this  is  a  wonderful  manner  of  fpeech.  Now,  be- 
caufe  Chrift  liveth  in  me,  therefore  look  what  grace,  righteoufnefs, 
life,  peace  and  falvation  is  in  me,  it  is  his  and  yet  notwithftanding  the 
fame  is  mine  alfo,  by  that  infeparable  union  and  conjunction  which  is 
through  faith;  by  the  which  Chrift  and  I  are  made  as  it  were  one 
body  in  fpirit.  For  as  much  then  as  Chrift  liveth  in  me,  it  follow-  V 
eth,  that  as  I  muft  needs  be  with  him  partaker  of  grace,  righteouf- 
nefs, hfe  and  eternal  falvation,  fo  the  law,  fin  and  death,  can 
have  no  place  in  me;  yea,  the  law  is  crucified  and  fwallowed  up 
of  the  law,  fin  of  fin,  and  death  of  death.  Thus  Paul  goeth  about 
to  draw  us  from  the  beholding  of  ourfelves,  the  law  and  works,  and 
to  plant  in  us  true  faith  in  Chrift;  fo  that  in  the  matter  of  juftifica- 
tion we  (hould  think  upon  nothing  elfe  but  grace,  feparating  the 


151  GALATIANS* 

fame  far  from  the  law  and  works,  which  in  this  matter  ought  to' 
have  no  place. 

Paul  hath  his  peculiar  phrafe  or  kind  of  fpeech,  which  is  not 
after  the  manner  of  men,  but  divine  and  heavenly,  nor  ufcd  of  the 
cvangelifts  or  of  the  reft  of  the  spofllcs,  faving  only  of  John,  who 
is  i\lfo  wont  fometimcs  fo  to  fpcak.  And  if  Paul  had  not  firfl  ufed 
this  phrafe,  and  fct  forth  the  fame  unto  us  in  plain  words,  the  very 
faints  themfelves  durft  not  have  ufed  it.  For  it  fecmeth  a  very 
ftrangc  and  monflrous  manner  of  fpealiing  thus  to  fay ;  I  live,  I 
live  not;  I  ani  dead,  I  arn  not  dead;  I  am  a  tinner,  I  am  not  a 
fmner ;  I  have  the  law,  I  have  not  the  law.  Which  phrafe  is  fweet 
and  comfortable  to  all  thofe  that  believe  in  Chrid.  For  in  that 
they  behold  tliemfelves,  they  have  both  the  Jaw  and  fin,  but  in  that 
they  look  unto  Chrifl:,  they  are  dead  to  the  law  and  have  no  fin. 
If  therefore  in  the  matter  of  juflification  tliou  fc^arate  the  perfon 
of  Chrift  from  thy  perfon,  then  art  thou  in  the  law,  thou  abideft: 
in  the  law,  thou  lived  in  the  law  and  not  in  Chrlff ,  and  fo  thou  art 
condemned  of  the  law  and  dead  before  God.  For  thou  haft  that 
faith  which  (as  the  fophiflers  drean^)  is  furniflied  with  charity. 
Thus  I  fpeak  for  example's  fake.  For  there  Avas  never  any  one 
found  that  was  faved  by  this  faith.  And  therefore  what  things  fo- 
ever  the  popifli  fophilfers  have  written  touching  this  faith,  are 
nothing  elfe  but  vain  toys  ahd  nicre  deceits  of  fitan.  But  let  us 
grant  that  fuch  there  areas  have  this  faith,  yet  are  they  not  there- 
fore juftified.  For  thdy  have  but  a  hidorical  faith  concerning 
Chriil,  which  th,:  devil  alfo  and  all  the  wicked  have. 

Faith  tlierefore  mud  be  purely  taught,  namely,  that  thou  art  fo 
entirely  and  nearly  joined  unto  Chrirt,  that  he  and  thou  art  made 
as  it  vv^ere  one  perfon;  fo  that  thou  mayefl;  boldly  fay,  I  am  now 
one  with  Chriff,  that  is  to  fay,  Chrift's  rightcoufnefs,  victory  and 
life  are  mine.  And  again,  Chritt  may  fiy,  I  am  thatfinner,  that 
is,  his  fins  and  his  death  ate  mine,  becaufe  he  is  united  and  joined 
unto  me  and  I  unto  him.  For  by  faith  we  are  fo  joined  together, 
that  we  are  become  one  flefh  and  one  bone.  Eph.  v.  30.  we  are 
the  members  of  the  body  of  Chrifl:,  ilefh  of  his  flefli,  and  bone  of 
his  bone  :  So  that  this  faith  doth  couple  Chrifl:  and  me  more  near 
together,  than  the  hufband  is  coupled  to  his  wife.  This  faith  there- 
fore is  not  an  idle  quality,  but  the  excellency  thereof  is  lucli,  that 
it  utterly  confoundeth  thcfe  fooliih  dreams  of  the  fophifters  touch- 
ing their  formed  faith  and  counterfeit  charity,  their  merits,  works 
and  worthinefs.  Thefe  things  I  would  gladly  fet  forth  more  fully, 
if  by  any  means  I  could. 

Hitherto  we  have  declared  this  to  be  the  firft  argument  of  Paul, 
that  either  Chrid  muft  needs  be  the  minifter  of  fin,  or  elfe  the  law 
doth  not  juflify.  When  he  had  finifhed  th.is  argument  he  fet  forth 
himfelf  for  an  example,  fiying,  that  he  was  dead  unto  that  old  law 
by  a  certain  new  law.  Now  he  anfwereth  two  objeilions  which 
might  have  been  made  againfl  him.     His  dvii  anfwcr  Is  agalnfl  the 


GALATIANS.  153 

cavlllations  of  the  proud,  and  the  offence  ot  the  weak.  For  when 
remiflion  of  fins  is  freely  preached,  then  do  the  malicious  by 
and  by  (lander  this  preaching,  as  Rom.  iii.  8.  Let  us  do  evil, 
thai  good  may  come.  For  thefe  fellows  as  foon  as  they  hear  that 
we  are  not  juftified  by  the  law,  forthwith  do  malicioufly  conclude 
and  fay,  why,  then  let  us  rejed  the  law.  Again,  if  grace  do  there 
abound  (fay  they)  where  fin  doth  abound,  let  us  then  abound  in 
fin,  that  we  may  become  righteous,  and  that  grace  may  the  more 
abound.  Thefe  are  the  malicious  and  proud  fpirits  who  fpitefully 
and  wittingly  (lander  the  fcriptures  and  fayings  of  the  Holy  Ghof^, 
even  as  they  (landered  Paul  while  the  apoIHes  lived,  to  their  own 
confufion  and  condemnation,  as  it  is  faid,   2  Pet.  lii.  4, 

Moreover,  the  weak  who  are  not  malicious,  are  offended  when 
they  hear  that  the  law  and  good  works  are  not  to  be  done  as  ne- 
cc/Tary  to  jultification.  Thefe  muft  be  helped,  and  mud:  be  in- 
(h  Lu:;.Ovi  how  good  works  do  not  juftify,  how  they  ought  to  be 
done,  how  not  to  be  done.  Thefe  ought  to  be  done,  not  as  the 
caufe,  but  as  the  fruits  of  righteoufnefs  j  and  when  we  are  made 
righteous,  we  ought  to  do  them  :  But  not  contrariwife,  to  the  end 
that  when  we  are  unrighteous,  we  may  be  made  righteous.  The 
tree  maketh  the  apple,  but  not  the  apple  the  tree. 

He  faid  before  /  tun  dead,  ^c.  Here  the  prefumptuous  and 
malicious  might  take  occafion  to  cavil  after  this  manner.  What 
fiiyeft  thou,  Paul?  Art  thou  dead  ?  .How  then  doft  thou  fpeak  ? 
How  dofl  thou  write  ?  The  weak  alfo  might  foon  be  offended  and 
fay  unto  him,  What  art  thou,  Paul  ?  Do  we  not  fee  that  thou  art 
living,  and  doft  fach  things  as  pertain  to  this  life  ?  To  this  he  an- 
fwereth?  {  live  indeed,  and  yet  now  not  I,  bat  Chrift  liveth  in 
me.  There  is  then  a  double  life.  The  firft  is  mine,  which  Is 
natural ;  The  fecond  is  the  life  of  another,  that  is  to  fay,  the  life 
of  Chrift  in  me.  As  touching  my  natural  life  I  am  dead,  and  now 
I  live  another  life,  I  live  not  now  as  Paul,  bat  Paul  is  dead.  Who 
is  it  then  that  liveth  ?  The  chrillian.  Paul  therefore  as  he  liveth 
in  himfelf,  is  wholly  dead  through  the  law,  but  as  he  liveth  in 
Chrid:,  or  rather  as  Chrift  liveth  in  him,  he  liveth  by  another  life; 
for  ChrKi  fpeaketh  in  him,  liveth  in  liim,  and  exercifeth  all  the 
operations  of  life  in  him.  This  cometh  not  now  of  the  life  of  Paul, 
but  of  the  life  of  the  chrifllan  and  regenerate  perfon.  Therefore 
thou  malicious  fpirit,  where  I  fay  that  I  am  dead,  now  dander  my 
words  no  more.  And  thou  that  art  weak,  be  not  offended,  but 
diftinguifh  and  divide  this  matter  rightly;  for  (as  I  faid)  there  are 
two  lives;  viz.  my  natural  life,  and  the  life  of  another.  By  mine 
own  life  I  live  not;  for  if  I  did,  the  law  would  have  dominion  over 
me,  and  hold  me  in  captivity.  To  the  end  therefore  that  it  (hould 
not  hold  me  in  captivity  and  bondage,  I  am  dead  to  it  by  another 
law,  and  this  death  purchafeth  unto  me  the  life  of  another,  even 
the  life  of  Chrift,  which  life  is  not  mine  by  nature,  but  is  given 
unto  me  by  Chrift  through  faith. 

X 


i^^  GALATIANS. 

Secondly,  this  objcc^llon  might  have  been  m.idc  ngainfl:  Paul  : 
Wliat  fayeil  thou,  Paul  ?  Doll  thou  not  live  by  tlilne  own  life. 
Of  in  thine  own  flelli,  but  in  Chriii  ?  Wc  fee  thy  flcfh,  but  v/e  Tec 
not  Chrifl:.  V/ouldfi:  thou  then  delude  us  by  tliine  inchantments 
that  we  fhould  not  fee  thee  prefent  in  flefh  Hving  as  thou  didft  be- 
fore, and  doing  all  things  in  this  corporal  life  as  others  do  ?  He 
anfwereth, 

Verfe  20.  And  the   hfe  nvh'ich  I  noiv  live  in  the^tjlj,  I  live  hy  the 
faith  of  the  Son  of  God. 

As  if  he  fhould  fay;  true  it  is  that  I  live  in  the  flcfli,  f>ut  this 
life,  whatfoever  it  is,  I  eilecm  as  no  hfe,  for  in  very  deed  it  is  no 
true  life,  but  a  fhadow  of  life,  under  the  which  another  liveih,  that 
is  to  fay,  Chrift,  who  is  my  true  life  indeed,  which  life  thou  feeit 
not,  but  only  heareit,  and  I  feel.  Thou  hearefl  the  found  thereof  ^ 
but  canjl  not  tell  whence  it  comet h^  and  nvhilher  it gdeth^  John  iii.  8. 
Even  fo  thou  feed  me  fpeaking,  eating,  laboring,  fleeping  and  do- 
ing other  things,  and  yet  thou  feefl  not  my  life.  For  this  time  of 
life  which  I  now  live,  I  live  indeed  in  the  flefh,  but  not  through 
the  flefh  according  to  the  flefli,  but  through  faith,  and  according 
to  faith.  Paul  then  denieth  not  that  he  livcth  in  the  flefh,  becaufe 
he  doth  all  things  that  belong  to  a  natural  man.  He  ufeth  alfo 
carnal  things,  as  meat,  drink,  apparel  and  fuch  like,  w^Iiich  is  to 
live  in  the  flefh,  but  he  faith  that  this  is  not  this  hfe;  andalthouglt 
he  ufeth  thefe  things,  yet  he  liveth  net  through  them,  as  the  world 
liveth  through  the  llefli  and  after  the  flefh,  for  it  neither  knoweth 
nor  hopeth  for  any  life  belides  this. 

Therefore  (fay  he)  this  life  which  I  now  live  in  the  flefli,  what- 
foever it  is,  I  live  in  the  faith  of  the  Son  of  God.  For  this  word 
which  I  now  corporally  fpeak,  is  the  word,  not  of  flefli,  but  of  the 
Holy  Ghofl,  and  of  Chrift.  This  fight  which  gocth  in,  or  Com- 
eth out  at  mine  eyes,  prcceedeth  not  of  flefli,  tliat  is  to  fay,  it  is 
not  governed  of  the  flefli,  but  of  the  Holy  Ghofl.  So  my  hear- 
ing Cometh  not  of  the  flcfh,  although  it  be  in  the  flefh,  but  of  the 
Holy  GhoIK  A  chriflian  fieaketh  none  otlier  but  chafle,  fober 
and  holy  things,  which  pertain  unto  Chrift,  to  ti\e  glory  of  God, 
and  the  profit  of  his  neighbor.  Thefe  things  come  not  of  the  flelh, 
neither  are  done  according  to  the  flefli,  and  yet  are  they  in  the 
ilcfh.  For  I  cannot  teach,  write,  pray  or  give  thanks,  but  with 
thefe  inftruments  of  tiie  flefh,  which  are  necefl'ary  to  the  accomplifli- 
ing  of  thefe  works,  and  yet  notwithftanding  thele  works  proceed 
not  of  the  flefli,  but  art  given  by  God  from  above.  In  like  man- 
ner, I  behold  a  woman,  but  with  a  challe  eye,  not  luffing  after 
her.  This  beholding  cometh  not  of  the  flcfh,  although  it  be  in 
the  flefli,  becaufc  the  eyes  are  the  carnal  inftruments  of  this  fight, 
but  the  chadenefs  of  this  fight  cometh  from  heaven. 

Tlius  a  chriitian  ufeth  the  world  and  all  creatures,  fo  that  there 
is  no  difference  between  him  and  the  infidel.     For  in  their  apparel, 


GALATIANS.  155 

in  their  feeding,  hciring*  feeing,  fpeaking,  geilures,  countenan- 
ces, and  fuch  other  things,  they  are  hke,  and  in  outward  appearanc;j 
they  feem  to  be  all  one,  (as  Paul  fpeaketh  of  Chrift,  in  outivard 
appearance  he  luas found j  fiith  he,  as  a  man,  Phil.  ii.  8.)  yet  not- 
withdanding  there  is  great  dlflx^.encc.  For  I  live  in  the  fiefh,  I 
grant,  but  I  live  not  of  myfclf;  but  in  that  I  now  live,  I  live  in 
the  faith  of  the  Son  of  God.  This  which  I  now  fpeak,  fpringetli 
out  of  another  fountain  than  that  which  thou  heardefl:  of  me  before. 
Paul,  before  his  converfion,  fpake  with  the  fime  voice  and  tongue 
wherewith  he  fpakc  afterwards;  but  his  voice  and  his  tongue  were 
then  blafphemous,  and  therefore  he  could  fioeak  nothing  elfe  but 
blafpliemies  and  abominations  againd  Chriil  and  his  church  Af- 
ter he  was  converted  he  had  the  fame  fiefh,  the  fame  voice  and 
tongue  which  he  had  before,  and  notliing  was  changed,  but  his 
voice  and  his  tongue  then  uttered  no  blafphemies,  but  fpiritual  and 
heavenly  words,  viz.  Thankfgiving  and  the  praife  of  God,  which 
came  of  faith  and  the  Holy  GhofK  So  then  I  live  in  the  fiefh, 
but  not  of  the  flefn,  or  after  the  fieili  but  in  the  faith  of  the  Son 
of  God. 

Hereby  we  may  plainly  fee  whence  this  i|jlritual  life  cometh, 
which  the  natural  man  can  in  no  wife  perceive,  for  he  knoweth 
not  what  manner  of  life  this  is.  He  heareth  the  wind,  but  whence 
it  cometh  or  wliither  it  goeth,  he  knoweth  not.  He  heareth  the 
voice  of  the  fpiritual  man,  he  knoweth  his  face,  his  manners,  and 
his  geftures,  but  he  feeth  not  from  whence  thofe  words  proceed, 
vWiich  are  not  now  v/icked  and  blafphemous  as  before,  but  holy 
and  godly,  or  whence  thofe  motions  and  actions  do  come-  For 
this  life  is  in  the  heart  by  faith  where  the  flePn  is  killed,  and  Chrift 
rcigneth  with  his  holy  Spirit,  who  nov/  feeth,  heareth,  fpeaketh, 
worketh,  fuffereth,  and  dotli  all  other  things  in  him,  although  the 
fiefh  do  refiff.  To  conclude,  this  is  not  the  life  of  the  fiefh,  al- 
though it  be  in  the  flefii,  but  of  Chrill;  the  Son  of  God,  v/hom  .the 
chriflian  pofTeffeth  by  faith. 

Verfe  20.    Who  loved  me,  and  gave  fj'wifelf for  me. 

Here  have  ye  the  true  manner  of  juflification  fet  before  your  eyes, 
and  a  perfei5t  example  of  the  afTurance  of  faith.  He  that  can, 
with  a  firm  and  a  conftant  faith,  fiiy  thefe  words  with  Paul,  I  live 
by  filth  in  the  Son  of  God,  ivho  loved  me,  and  gave  himfelf for  me, 
is  happy  indeed  :  And  with  thefe  v/ords  Paul  taketh  away  the 
whole  righteoufnefs  of  the  law  and  works,  as  afterwards  we  will 
declare.  We  mud  therefore  diligently  weigh  and  confider 
thele  words.  The  Son  of  God  loved  me,  and  gave  himfelf  for  me. 
It  was  not  I  then  that  firft  loved  the  Son  of  God,  and  delivered 
myfelf  for  him,  as  the  fophifters  dream,  that  they  love  the  Son  of 
God,  and  deliver  themfelves  for  him.  For  they  teach  that  a  man 
ex  puris  naturallhus,  that  is,  of  his  own  pure  natural  fi:rength,  is 
able  to  do  meritorious  works  before  grace,  and  love  God  and  Chrifl: 


156  GALATIANS. 

above  all  things.  Thefc  fellows  prevent  the  love  of  God  and  Ch:  ifi; 
foi  tliey  do  what  is  in  them,  (fay  they)  that  is  they  do  not  only 
fulfil  the  commandments,  but  alfo  they  obfcrve  the  cnunfels,  they  do 
the  works  of  iupererogation,  and  fell  their  fuperfiaous  merits  to 
luymen»  and  fo  (as  they  dream)  they  give  themfelves  for  Chrift, 
and  thereby  fave  both  themfelves  and  others  turning  the  Vv'ords 
ot  Paul,  loho  loved  me,  IDc.  quite  contrary,  and  faying,  We  have 
love-!  Chrift,  and  given  ourfelves  for  him.  Thus  whilft  the  wick- 
ed, being  puffed  up  with  the  wif  Horn  of  the  flefh,  imagine  that  they 
do  what  in  them  lieth,  they  love  God,  they  deliver  themfelves 
for  Chrifl:;  what  do  they  elfe  but  abolifli  the  gofpel,  deride,  deny 
and  blafpheme  Chrill:;  yea,  fpit  upon  him,  and  tread  him  under 
foot?  They  confefs,  in  words,  that  he  is  ajuftifieranda  Saviour; 
in  very  deed  thev  take  from  him  the  power  both  to  juftify  and  fave 
and  give  the  fame  to  their  own  will-works,  ti:cir  ceremonies  and 
devotions.  This  is  to  live  in  their  own  righteoufnefs  and  works, 
and  not  in  the  faith  of  the  Son  of  God. 

Wherefore,  this  is  not  the  true  way  to  attain  juflification,  to  do 
that  which  in  thee  lieth,  as  the  popilli  fophifters  and  fchool-dccbrs 
do  teach,  who  afHrm,  that  if  a  man  do  what  in  him  lieth,  God 
will  undoubtedly  give  unto  him  his  grace.  But  this  faying  may 
not  be  itraitly  urged,  fay  they;  for  if  v/e  do  thofe  works  which 
may  be  approved  by  the  judgment  of  any  good  man,  it  is  enough; 
for  then  grace  (hall  furely  follow,  becaufe  God  in  that  he  is  good 
and  juft,  muft  needs  give  grace  as  a  recompence  for  fuch  good 
work>.     And  hereof  cometh  this  verfe, 

Ultra  p^jfe  v'rri  non  vuh  Deus  ulla  requhi.      That  is, 
God  will  no  more  require  of  man,  than  of  himfelf  perform 
he  can. 

Indeed  this  is  a  good  faying  if  it  be  ufed  rightly,  and  in  place 
convenient,  that  is,  in  the  government  of  commonwealths  or  fami- 
lies. As  it  I  being  in  the  kingdom  of  reafon,  do  execute  the 
office  of  a  magiftrate,  or  govern  a  family,  doing  what  in  me  lieth, 
I  am  excuicd.  This  kinpdom  hath  his  bounds  and  limits,  to  the 
which  alfo  thefe  fayings  do  pertain,  To  do  luhat  In  us  iisth,  to  do 
as  much  as  tu^  are  able.  But  the  papifts  apply  thefe  fayings  to  t-ie 
spiritual  kingdom,  wherein  a  man  can  do  nothing  elfe  but  Hn,  for 
he  IS  fola  unucr  fm^  Rom.  vii.  14.  But  in  external  things  (fuch  I 
mean  as  pertain  to  civil  and  houfhold  government)  he  is  not  a 
fervant,  but  a  lord  and  ruler,  wherefore  they  have  done  wickedly 
in  applying  thefe  fentences  to  the  church,  v/hich  properly  pertain 
to  the  government  of  commonwealths  and  families  ;  for  the  kingdom 
of  man's  reafon  and  the  fpiritual  kingdom  muft  be  feparate  far 
afunder. 

Moreover,  they  fay  that  nature  is  corrupt,  but  the  qualities  of 
nature  notwilhlUnding  are  found  and  uncorrupt,  which  alfo  they 
attribute  even  unto  devils.     Upon  this  ground  they  reafon  after 


GALATIANS.  157 

this  manner,  It  the  natural  qualities  of  man  be  found  and  incorrupt, 
then  is  his  underftanding  and  his  will  found  and  uncorrupt,  and  fo 
confequentiy,  all  other  qualities  of  nature  are  pure  and  perre<51:  in 
him.  To  know  thefe  things  it  is  neceifary  for  you  that  ye  may 
hold  the  lincerity  of  thedodrine  of  faith,  -where  they  fay  then  that 
the  natural  qualities  of  man  are  found  and  uncorrupt,  and  there- 
fore do  infer,  that  a  man  is  able  ofhimfelfto  fulfil  the  law,  and  to 
love  God  with  all  his  heart,  applying  thefe  qualities  to  the  fpirituai 
kingdom,  1  deny  the  confequence.  And  liere  I  make  a  diflinc- 
tion  between  the  natural  and  the  fpirituai  qualities  (which  they 
confound  and  mingle  together)  and  I  fay  that  the  fpirituai  qualities 
are  not  found  but  corrupt,  yea  utterly  quenched  through  fin,  both 
in  man  and  devil,  fo  that  there  is  in  thern  nothing  elfe  but  corrupt 
underftanding,  and  a  will  continually  driving  againd  the  will  of 
God,  which  can  think  nothing  elfe  but  that  which  is  altogether 
againfl:  God.  Notv/ithftanding,  I  grant  that  the  natural  qualities 
are  uncorrupt.  But  what  qualities  arc  they  ?  'I'hat  a  man  being 
drowned  in  (in  and  iniquity,  and  a  bond  Have  of  fatan,  hath  will, 
reafon,  and  power  notwithftanding,  to  execute  the  office  of  a  ma- 
gifhate,  to  govern  a  family,  to  guide  a  fliip,  to  build  a  houfe,  and 
to  do  fuch  other  things  as  are  fubjeft  unto  man,  for  thefe  things  are 
not  taken  from  him.  We  do  not  then  deny  but  that  thefe  fenten- 
ces  are  true  in  the  corporal  kingdom,  but  if  ye  wreft  them  to  the 
fpirituai  kingdom,  I  utterly  deny  them,  for  there  (as  I  faid)  we 
are  quite  overwhelmed  and  drowned  in  fin.  Whatfoever  is  in  our 
will  IS  evil,  whatfoever  is  in  our  underf}:anding  is  error.  Where- 
fore in  fpirituai  matters  man  hath  nothing  but  daiknefs,  errors, 
ignorance,  maHce  and  perverfenefs  both  of  will  and  underftanding. 
How  then  fhall  he  work  well,  fulfil  the  law,  and  love  God  ? 

Wherefore  Paul  faith  here,  that  Chrift  firll  began  and  not  we. 
He^  even  he  (faith  Paul)  loved  me,  and  gave  him fclf  for  me.  As 
if  he  f^id,  he  found  in  me  no  good  will  or  right  underdanding; 
but  this  good  Lord  had  mercy  upon  me.  He  law  me  to  be  nothing 
elfe  but  wicked,  going  aftray,  contemning  God,  and  flying  from 
him  more  and  more;  yea,  rebelling  againll  God,  taken,  led  and 
carried  away  captive  of  the  devil.  Thus  of  his  mere  mercy  pre- 
venting my  reafon,  my  will  and  my  underftanding  he  loved  m.e, 
and  fo  loved  me,  that  he  gave  himfelf  for  me,  to  the  end  that  I 
might  be  freed  from  the  law,  fin,  the  devil  and  death. 

Again  thefe  words.  The  Son  of  God  loved  me,  and  gave  himfelf 
for  me,  are  mighty  thunderipgs  and  lightnings  from  heav  n  againfl: 
the  righteoufnels  of  the  law  and  ail  the  works  thereof.  So  great 
and  fo  horrible  wickednefs,  error,  darknefs  and  ignorance  was  in 
my  will  and  underftanding,  that  it  was  impoffible  for  me  to  be  ran- 
fomed  by  any  other  means  than  by  fuch  an  inefrimable  price.  Why 
do  we  then  vaunt  of  the  integrity  and  foundnefs  of  nature,  of  the 
rule  of  realbn,  of  free-will,  and  of  doing  what  in  us  lieth  ?  Why 
do  I  offer  to  pacify  the  wrath  of  God  (who,  as  Mofes  (kith,  is  a 


15S  GALATIANS. 

confuming  lire)  this  my  rotten  flubble  and  {Iraw,  yea,  horrible  fins, 
and  claim  of  him  to  reward  nic  with  grace  and  everlniling  hfe  Tor 
them,  fmcc  here  I  learn  fuch  wickednefs  do  lie  lurking  in  my  na- 
ture, that  the  whole  woi  id  and  all  creatures  therein  were  not  able 
to  countervail  the  indignation  of  God,  but  that  the  very  Son  of 
God  hindclf  muft  needs  be  delivered  for  the  fame  ? 

But  let  us  confider  well  this  price,  and  let  us  behold  this  captive 
delivered  (as  Pp. ul  faiih )/(;/- /'7f,  the  oon  of  God  I  mean,  and  we 
ihall  fee  him  v/ithoui  all  comparibn  to  exceed  and  excel  all  crea- 
tures. V/hat  wilt  thou  do,  when  thou  heareft  the  apoftle  fay,  that 
fuch  an  Inedimable  price  was  given  for  tiiee  ?  Wilt  thou  bring  thy 
cowl,  thy  fliaven  crown,  thy  chaftity,  thy  obedience,  thy  poverty, 
thy  works,  thy  merits?  What  v  all  all  thefe  do  ?  Yea,  what  flrall 
the  law  of  Mofes  avail  ?  What  fhaii  the  works  of  all  men,  and  all 
the  iufFerings  of  the  martyrs  piofit  thee  ?  What  is  the  obedience  of 
all  the  holy  angels  in  comparifon  of  the  Son  of  God  delivered,  and 
that  moll  Ihamefully,  even  to  tiie  death  of  the  crofs,  fo  that  there 
was  no  drop  of  his  moil:  precious  blood,  but  it  was  (hcd  and  that  for 
thy  fms  ?  If  thou  couldii:  rightly  confider  this  incomparable  price, 
thou  (houldQ  hold  as  accurfed  all  thefe  ceremonies,  vows,  work^ 
and  merits  before  grace  and  after,  and  throv/  them  down  all  to  hell. 
For  it  is  a  horrible  blafphemy  to  imagine  that  there  is  any  work 
whereby  thou  fhouldif  prefj.me  to  pacify  God,  fince  thou  feefl:  that 
there  is  nothing  which  is  able  to  pacify  him,  but  this  inellimable 
price,  even  the  death  and  blood  of  the  Son  of  God,  one  drop 
whereof  is  more  precious  than  the  whole  world. 

Verfe  20.   For  nic. 

Who  is  this  me  ?  Kven  I  wretched  and  damnable  fmner,  fo 
dearly  beloved  of  the  Son  of  God,  that  he  gave  himfelt  for  me.  If 
I  then  through  works  or  merits  could  have  loved  the  Son  of  God, 
and  fo  come  unto  him,  what  needed  he  to  deliver  himfelf  for  me  ? 
Hereby  it  appeareth  how  coldly  the  papifts  handled,  yea,  how 
they  utterly  neglected  the  holy  fcriptures,  and  the  do<5trine  of  faith. 
For  if  thcv  had  confidered  but  only  thefe  words,  that  it  behoved 
the  Son  of  God  to  be  given  for  me,  it  had  been  impoiJible  that  fo 
many  monllrous  feits  (hould  have  iprung  up  amonglt  them.  For 
faith  would  by  and  by  have  anfwered  :  Why  doll  thou  choofe  this 
kind  of  life,  this  religion,  this  work  ?  Doil  thou  this  to  pleafe 
God  or  to  be  juflified  thereby  ?  Do(l  thou  not  hear,  O  thou 
wretch,  that  the  Son  of  God  flied  his  blood  for  thee  ?  Thus  true 
I'aith  in  Chrifl  would  eafily  have  withflood  all  manner  of  f^6ls. 

Wherefore  I  fay  (as  I  have  oftentimes  faid)  that  there  is  no  re- 
medy againft  fedls,  or  power  to  refill  them,  but  this  only  article  of 
chridian  righteoufnefs.  If  we  lofe  this  article,  it  is  impoflible  for 
•ijs  to  wiihfland  any  errors  or  feds;  as  we  may  fee  at  this  day  in  the 
fmtaflical  fpirits,  the  anabaptifls  and  fuch  like,  who  being  fallen 
c^Vv-ay  from  this  article  of  jultilication,  will  never  ceafc  to  fall,  err. 


GALATIANS.  159 

and  feduce  others,  until  they  come  to  the  fulnefs  of  all  iniquity. 
There  is  no  doubt  but  they  will  raife  up  innumerable  fcfts  and  will 
devife  new  v/orks.  But  v/hat  are  all  thefe  thing  (though  they  have 
never  fo  goodly  a  fhew  of  holinefs)  if  ye  compare  them  to  the  death 
and  blood  of  the  Son  of  God,  IVbo  gave  h'lmfelf  for  me  ?  Confider 
well,  I  pray  you,  who  this  Son  of  God  is,  how  glorious  he  is, 
how  mighty  he  is.  What  is  heaven  and  earth  in  comparifon  of 
him  ?  Let  all  the  papifts  and  all  the  authors  of  fe6ts,  yea,  though 
the  whole  world  take  their  part,  be  thrown  down  into  hell,  with 
all  their  righteoufnefs,  works  and  merits,  rather  than  the  tri-.th  of 
the  gofpel  Ihould  be  blemiflied  and  the  glory  of  Chrift  periih.  What 
mean  they  then,  to  boail:  fo  much  of  works  aud  merits  ?  If  I,  be- 
ing a  wretched  and  a  damned  (inner,  could  be  redeemed  by  any 
other  price,  what  needed  the  Son  of  God  to  be  given  for  me  I 
But  becaufe  there  was  no  other  price  either  in  heaven  or  in  earth, 
but  Chrift  the  Son  of  God,  therefore  it  was  mod  neceffary  that  he 
fhould  be  delivered  for  me.  Moreover,  this  he  did  of  ineftimable 
love  :   For  Paul  faith.   Who  loved  me. 

Wherefore  thefe  words,  Who  loved me^  are  full  of  faith.  And 
he  that  can  utter  this  word  me,  and  apply  it  unto  himfelf  with  a 
true  and  a  conftant  faith,  as  Paul  did,  (hall  be  a  good  difputer 
with  Paul  againft  the  law.  For  he  delivered  neither  (heep,  ox, 
gold  nor  filver  but  even  God  himfelf  entirely  and  wholly  yor  me., 
even  for  me  (I  fay)  a  miferable  and  a  wretched  (inner.  Now 
therefore,  in  that  the  Son  of  God  was  thus  delivered  to  death  for 
me,  I  take  comfort  and  apply  this  benefit  unto  myfelf;  aud  this 
manner  of  applying  is  the  very  true  force  and  pov/er  of  faith. 

Thefe  words  (which  are  the  pure  preaching  of  grace  and  chrif- 
tian  righteoufnefs  indeed)  Paul  fetteth  againft  the  righteoufnefs  of 
the  law.  As  if  he  had  faid.  Be  it  fo  that  the  law  is  a  heavenly 
do6lrine,  and  hath  alio  its  glory;  yet  notwithftanding  it  loved  not 
me,  nor  gave  itfeif  for  me,  yea,  it  accufeth  me,  terrifieth  and  driv- 
eth  me  to  defperation.  But  I  have  now  another  who  hath  deliver- 
ed me  from  the  terrors  of  the  law,  fin  and  death,  and  hath  brouoht 
me  into  liberty,  the  righteoufnefs  of  God,  and  eternal  life,  who 
is  called  the  Son  of  God,  to  whom  be  praife  and  glory  for  ever. 

Faith  therefore  (as  I  have  faid)  embraceth  and  wrappeth  in  it- 
feif Chrift  Jefus  the  Son  of  God,  delivered  to  death  for  us,  as  Paiil 
here  teacheth,  who  being  apprehended  by  faith,  giveth  unto  us 
righteoufnefs  and  life.  And  here  he  fetteth  out  moft  lively  the 
priefi-hood  and  office  of  Chrift ;  which  are,  to  pacify  God,  to 
make  interceilion  for  linners,  to  offer  up  himfelf  a  facriiice  for  their 
fins,  to  redeem,  to  inftrucl,  and  to  comfort  them.  Let  us  learn 
therefore  to  give  a  true  definition  of  Chrifl:,  not  as  the  fchool-di- 
vines  do,  and  fuch  as  feek  righteoufnefs  by  their  own  works,  who 
made  him  a  new  law-giver,  who  abolifhing  the  old  law,  hath  efta- 
blifhed  a  new.  To  thefe  Chrift  is  nothing  clfe  but  an  exactor  and 
a  tyrant.     But  let  us  define  him  as  Paul  here  doth;  namely,  that 


i6c  GALATIANS. 

he  is  the  Son  of  God,  who  not  ftirour  defert  or  any  ilnhteoiifneiij 
of  ours,  but  of  his  own  free  mercy  offered  up  himfclf  a  i'acrifice  foi 
usfinners    that  he  might  fandify  us  for  ever. 

Chrift  then  is  no  Moics,  no  exadtor,  no  giver  of  lav/s,  buc  a 
giver  of  grace,  a  Saviour,  and  one  that  is  full  of  mercy;  biicHy, 
he  is  nothing  elfe  but  mlinite  mercy  and  goodnefs,  freely  given  and 
bountifully  giving  unto  us.  And  thus  fhall  you  paint  out  Chrilt  in 
his  right  colors.  If  you  fulfer  him  any  otherwife  to  be  painted  out 
unto  you,  when  temptation  and  trouble  cometh,  you  ihall  foon  be 
overthrown.  Now,  as  it  is  the  Qreatelt  knowledge  and  cunijin" 
that  chrifHans  can  have,  thus  to  d::fine  Chrilt;  fo  of  all  things  it 
is  the  hardefh  For  1  myfelf  even  in  this  great  light  of  the  gofpei, 
wherein  I  have  been  fo  long  exercifed,  have  much  ado  to  hold  this 
definition  of  Chrift  which  Paul  here  giveth  :  So  deeply  hath  this 
dodrine  and  pcftilent  opinion,  that  Chrift  is  a  law-giver,  entered 
even  as  it  were  oil  into  my  bones.  Ye  young  men  therefore  arc  in 
this  cafe  much  more  happy  than  we  that  are  old.  For  ye  are  not 
infe^^ted  with  thefe  pernicious  errors,  wherein  1  have  been  fo  nurf- 
ed  and  fo  drowned  even  from  my  youth,  that  at  the  very  hearing 
of  the  name  of  Chrift  my  heart  hath  trembled  and  quaked  for  fear ; 
for  I  was  perfuaded  that  he  was  a  fevere  judge  Wl^crefore  it  is 
to  me  a  double  travail  and  trouble  to  corred  and  reform  this  evil  : 
Firft  to  forget,  to  condemn,  and  to  refill  this  old  grounded  error, 
that  Chrift  is  a  law-giver  and  a  judge;  for  it  aiv/ays  returneth  and 
plurketh  me  back  :  Then  to  plant  in  my  heart  a  new  and  true  per- 
fuafion  of  Chrift,  that  he  is  a  juftifier  and  a  Saviour.  Ye  (I  fay) 
that  are  young,  may  learn  v/itii  much  Icfs  difficulty,  to  know  Chrift 
purely  and  fmcerely,  if  ye  will.  Wherefore  if  any  man  feel  him- 
fclf opprefted  with  heavinefs  and  anguifli  of  heart,  he  muft  not 
impute  it  unto  Chrift,  although  it  come  under  the  name  of  Chrift, 
but  unto  the  devil,  who  oftentimes  cometh  under  the  colour  of  Chrift 
and  transformeth  himfelf  into  an  angel  ol  light. 

Let  us  learn  therefore  to  put  a  diti-erence  between  Chrift  and  a 
law-giver,  not  only  in  word  but  alio  in  deed  and  pradice,  that 
when  the  devil  fliall  come  under  the  fhadow  of  Chriit,  and  fliall  go 
about  to  trouble  us  under  his  name,  we  may  knov/  him,  not  to  be 
Chrift,  but  a  very  fiend  indeed.  For  Chrifi:,  w)»en  he  cometh,  is 
nothing  elfe  but  joy  and  fweetnefs  to  a  trembling  and  broken  heait, 
as  here  Paul  witneflc.th,  who  fetteth  him  out  with  this  moft  fweet 
and  comfortable  title,  when  he  faith,  IV ho  love  J  7710  and  ^a-ve  hiTti- 
feif  for  v\e.  Chrift  therefore  in  very  deed  is  a  lover  of  thofe  who 
are  in  trouble  and  anguiih,  in  fin  and  death,  and  fuch  a  lover  as 
gave  Iwmfeh  for  us;  who  is  alfo  our  high  prieic,  ihat  is  to  fay,  a 
mediator  between  God  and  us  miferable  and  wretched  Tinners. 
W];at  cou'd  be  faid  (I  pray  you)  more  fwect  and  comfortable  to 
the  poor  afRided  confcience  ?  Now,  if  thcfe  things  be  true  fas  they 
are  indeed  moft  true,  or  elfe  the  gofpei  muft  be  nothing  but  a  fa- 
ble,) then  are  we  not  iuftified  by  the  righteoufnefs  of  the  law,  but 
much  lefs  by  our  own  righteoufnefs. 


GALATIANS.  i6i 

Read  therefore  with  great  vehemency  thefe  words,  w*?,  znd/or 
OTf,     and  fo  inwardly  pradice  with  thyfelf,  that  thou,  with  a  fure 
faith  mayeft  conceive  and  print  this  me  in  thy  heart,  and  apply  it 
unto  thyfelf,  not  doubting  but  thou  art  in  the  number  of  thofe  to 
whom  this  me  belongeth  ;  but  alfo  that  Chrill  hath  not  only  loved 
Peter  and   Paul,  and  given  himfelf  for  them,  but  that  the  fame 
grace  alfo  which  is  comprehended  in  this  me,  as  well  pertaineth 
and  coraeth  unto  us,  as  unto  tiiem.   For  as  we  cannot  deny  but  that 
we  are  all  finners,  and  are  conllrained  to  fay  that  through  the  fin 
of  Adam  we  were  all  loft,  were  made  the  enemies  of  God,  fub- 
]^S.  to  the  wrath  and  judgment  of  God,  and  guilty  of  eternal  death, 
(for  this  do  all  terrified  hearts  feel  and  confefs    and  more  indeed 
rhari  they  (hould  do,)   fo  can  we  not  deny  but  that  Chrifl:  died  for 
our  fins,  that  he  might  make  us  righteous.     For  he  died  not  to 
iulHfy  the  righteous  but  the  unrighteous,  and  to  make  them  the 
children  of  God,  and  inheritors  of  all  fpiritual  and  heavenly  gifts. 
I'herefore  when  I  feel  and  confefs  myfelf  to  be  a  finner  through 
Adam's  tranigrefTion,  why  fhould  I  not  fay,  that  I  am  made  righ- 
teous through  the  righteoufnefs  of  Chrift,  efpecially  when  I  hear 
that  he  loved  me,  and  gave  himfelf  for  me  ?  This  did  Paul  mod 
ftedfaftly  believe,  and  therefore  he  fpeaketh  thefe  words  with  fo 
great  vehemency  and  full  afliirance.     Which  he  grant  unto  us,  in 
fome  part  at  the  lea(t,  who  hath  loved  us  and  given  himfelf  for  us. 

Verfe  21.    I  i!o  not  frujlrate  the  grace  of  God  : 


Now  he  prepareth  a  way  to  the  fecond  argument  of  this  epiftle, 
and  here  you  mult  diligently  confider,  that  to  feel:  to  be  juilified 
by  the  works  of  the  lav/,  is  to  rejeft  the  grace  of  God.  But  I  pray 
you,  what  (in  can  be  more  execrable  or  horrible,  than  to  reject 
the  grace  of  God,  and  to  refuie  that  righteoufnefs  which  cometh 
by  Chrift?  It  is  enough  and  too  much  already  that  we  are  wicked 
finners  and  tranfgrellors  of  the  commandments  of  God  ;  and  yet 
we  commit  moreover  the  moft  execrable  fin  of  all  fins,  in  that  we 
do  fo  contemptuoufly  refufe  the  grace  of  God  and  remiffion  of  fins 
offered  unto  us  by  Chrift.  This  blafphemy  is  more  horrible  than 
can  be  exprefied.  There  is  no  fin  which  Paul  and  the  other  apof- 
tles  did  fo  much  deteft,  as  the  contempt  of  grace  and  denial  of 
Chrift,  and  yet  there  is  no  fin  more  common.  liereof  it  cometh, 
that  Paul  above  the  reft,  doth  fo  fiiarply  inveigh  againft  antichrift-, 
for  that  he  defpifeth  the  grace  of  God,  and  refufeth  the  benefit  of 
Chrift  our  High-prieft,  who  offered  up  himfelf  a  facrifice  for  our 
fins.  Now,  thus  to  deny  Chrift,  what  is  it  eife  but  to  fpit  in  his 
face,  to  tread  l^m  under  foot,  to  fet  himfelf  in  his  place,  and  to 
fay,  I  will  juftity  thee,  and  I  will  lave  thee?  By  what  means?  By 
maffes,  pilgrimages,  pardons,  merits,  and  fuch  like.  We  fee  then 
how  proudly  antichrift  hath  lifted  up  himfelf  againft  and  above 
God,  and  let  himfelf  in  the  place  of  Chrift;  rejeded  the  grace  of 

Y 


j62  GALATIANS. 

GoJ,  and  denied  the  faith.  For  this  is  his  do*51rine  :  F.-.ilh  av.iifcth 
nothiniT  (faith  he)  unlefs  it  be  joined  with  works;  and  by  this  f.dfc 
and  dcteliable  dodrinehc  hath  defaced,  darkened,  and  utterly  bu- 
ried the  beneiit  of  Chrid,  and  in  the  flead  of  the  grace  of  (jhriil 
and  his  kingdom,  he  hath  cH:abHfhed  the  doctrine  of  works  and 
the  kingdom  of  c;-remonies,  and  hath  confirmed  the  fame  with 
mere  trifles  and  doating  dreams,  and  by  tliis  me;ins  lie  hath  wreltcd 
the  whole  world  out  of  ChriiPs  hands  (who  alone  ought  to  reign 
in  the  confcience)  and  hath  thrown  it  down  headlong  into  hell. 

Hereby  we  may  tiifiiy  underftand  what  it  is  to  rejedt  and  refufc 
the  grace  of  God,  even  to  fcek  righieoufnefs  by  the  lav/.  Now, 
Vv'ho  hath  ever  heard  that  a  man,  by  keeping  of  the  lav,',  lejet^'reth 
grace  ?  I^o  wc  then  fm  in  keeping  of  the  law  ?  No  indeed  :  But 
we  def'.nfe  grace,  when  we  obierve  the  law  to  this  end,  that  we 
may  be  ju{i:i(ied  through  it.  The  law  is  good,  holy  and  ])rofitab!e, 
and  yet  it  jultifieth  not.  He  then  that  keepeth  the  law,  to  be  jul- 
tified  thereby .  rejcdteth  grace  ;  denieth  Chrift  ;  dcfpifcth  his  fa- 
crilice,  and  will  not  be  laved  by  this  ineiKmable  price,  but  will 
fatisfy  for  his  fms  through  the  righteoufnefs  of  the  law  or  deferve 
grace  by  his  own  righteoufnefs,  and  this  man  blafphemeth  and 
deipifeth  the  grace  of  God.  Now,  what  a  horrible  thing  is  it  to 
fay,  that  any  man  Ihould  be  fo  devilifli,  as  to  defpife  the  grace  and 
mercy  of  God  ?  And  yet  notwithftanding  all  the  world  doth  fo  : 
althouoh  it  cannot  abide  that  any  man  can  lo  judge  of  it,  but  will 
feem  to  do  high  fcrvice  and  honor  unto  God.  Now  folio weth  the 
fecond  argument. 

Verfe  Z  l .    For  if  rtghteoiifnefs  corns  ly  the  lati',  theti  Chr'ifl  is 

dead  in  vain. 

Thefe  v/crds  of  Paul  ought  diligenf'y  to  be  weighed  and  con- 
fidered  in  this  wife  :  is  it  true  that  Chrifc  lufFered  death  or  not  ? 
Again,  did  he  fufTer  in  vain  or  not  ?  Here  we  are  confhained  to 
anlwer,  except  we  be  quite  mad,  that  he  faitcred  in  very  deed, 
and  that  he  fuffered  not  in  vain,  nor  for  himfelf,  but  for  us.  If 
then  he  fulfered  not  in  vain,  it  followeth  of  neceflity  that  righteouf- 
nefs Cometh  not  by  the  law. 

Here  again  1  admonilh  vou  that  Paul  fpeaketh  not  of  the  cere- 
monial law  only,  as  the  papids  do  continually  dream.  Take  now 
therefore  the  ceremonial  law,  and  even  the  law  itfelf  alfo,  or  the 
law  of  the  ten  commandments,  wherein  is  contained  the  moit  per- 
f*^d  religion,  and  the  highefl:  fervice  of  God,  that  is  to  fay,  faith, 
the  fear  of  God,  the  love  of  God,  and  the  love  of  our  neighbour, 
aad  Ihcw  me  any  man  that  hath  been  judified  thereby  ;  yet  is  it 
true  notwithltanding  that  Chrilt  died  in  vain  ?  For  he  that  is  juf- 
tiucd  by  this  law,  hath  power  in  himfelf  to  obtain  righteoufnefs. 
For  in  that  he  doth  what  in  him  lieth,  he  deferveth  grace,  and 
the  Holy  Ghoft  is  poured  into  him,  wherebv  he  is  now  able  to  love 
God  and  his  neighbour.    This  being  granted,  it  mu(l  needs  follow 


GALATIANS.  i6s 

tint  Chrift  died  in  vain.  For  \vhat  need  of  Chrid  hath  he  who 
both  loveth  Chriii:  and  giveth  hinifelf  for  him,  fo  that  he  is  able» 
by  the  merit  of  congruence  before  grace,  to  obtain  grace,  and  then 
to  dohich  works,  as  hv  tlie  merit  of  wortliinefs  after  "race,  he  is 
able  to  deferve  eternal  Kfe  ?  Then  take  away  Chviil:  wivh  ail  his 
benefits,  for  he  is  utterly  unprofitable.  But  why  was  he  born  ? 
wliy  was  he  crucilied  ?  why  did  he  luft'er  ?  why  \s'as  he  made  my 
Kigh-pried,  loving  nie  and  giving  himfe!/ i\n  ineuimable  ficrihce 
tor  me  ?  Iw  vain,  no  doubt,  and  to  no  purpofe  at  all,  if  righteouf- 
nefs  come  by  no  other  means  than  the  papiils  teach  ;  for,  without 
grace  and  witliout  Chriif,  I  find,  no  righteoufnels  either  in  myfelf 
or  in  the  ];jv/. 

Is  this  horrible  blafphemy  to  be  fuffercd  or  diffembled,  that  the 
Divine  Majelty,  not  iparing  his  own  dear  Son,  but  delivering  hira 
to  death  for  us  all,  fliould.  not  do  all  thefe  things  ferioufly  and  in 
good  earnefl,  but  as  it  were  in  fport  ?  Before  I  would  admit  this 
biafi)hemy,  I  would  not  only  that  the  holineis  of  all  the  papifts 
and  merit  mongers,  but  alfo  of  all  the  (aints  and  holy  angels  Ihould 
be  thrown  into  the  bottom  of  hell,  and  condemned  with  the  devil  i 
mine  eyes  fhall  behold  nothing  el'fc  but  this  inelHrnable  price,  my 
Lord  and  Saviour  Chrift  ;  he  ought  to  be  fach  a  .treafure  unto  me 
that  all  other  things  Ihould  be  but  dung  in  comparifon  of  him  ;  he 
ought  to  be  fuch  a  light  unto  me,  that  v/hen  I  have  apprehended 
him  by  faith,  I  ihould  not  know  whether  there  be  any  law,  any 
fin,  any  righteoufnefs  or  unrighteoufnefs  in  the  world.  For  what 
are  ail  things  which  are  in  heaven  and  earth  in  comparifon  of  the 
Son  of  God,  Chrift  Jefus  my  Lord  and  fayiour,  tvho  loved  m<^, 
and  gave  hi mf elf  for  me. 

Wherefore,  to  rejefc  the  grace  of  God  is  a  horrible  fin,  and 
commonly  reigning  throughout  the  world,  whereof  all  they  are 
guilcy  who  feck  righteoufnefs  by  their  own  works.  For  while  they 
feek  to  bejuftificd  by  their  own  works  and  merits  or  by  the  law, 
they  reject  the  grace  of  God  and  Chrift,  as  I  have  faid.  And  of  all 
theie  abominations  the  pope  hath  been  the  only  author  :  For  he 
hath  not  only  defaced  and  troden  under  his  feet  the  gofpel  of  Chrift, 
but  liath  alfo  replenilhed  the  world  with  his  curfed  traditions  ;  and 
hereof,  amongft  other  enormities,  his  bulls  and  pardons  are  fuffi- 
cient  witnefs,  whereby  he  abfolveth,  not  fuch  as  believe,  but  fuch 
as  are  contrite,  make  confefiion  to  a  prieft,  and  reach  out  their 
helping  hand  to  the  maintenance  of  his  pomp  and  traditions.  Yet 
notwithftanding,  in  this  great  light  of  the  golpel,  the  blind  and  ob- 
(linatepapifts  do  continue  ftill  in  their  wicked  opinions  and  doating 
dreams,  faying  the  qualities  of  nature  do  remain  found  and  uncor- 
rupt.  and  that  men  are  able  to  prepare  themfelves  to  grace  or  to 
dcferve  grace  by  their  own  works  and  merits  :  and  fo  far  off  is  it 
that  they  will  acknowledge  their  impiety  and  error,  that  they  do 
yet  ftill  obftinately  defend  the  fame,  even  againft  their  own  con- 
Icience, 


i64  GALATIANS. 

But  we  do  conflantly  affirm,  with  Paul,  (for  we  will  not  ie'p<fl 
the  ^>:aceol  God)  that  either  Chrift  died  in  vain,  or  elfe  the  law 
juiHfieth  not.  But  Chrift  died  not  in  vain,  therefore  the  law  jufll- 
iicth  not.  Chrifl  the  So:i  of  God,  of  his  own  free  grace  and  mer- 
c«.  hath  julUfied  us;  therefore  the  law  could  not  jufHfy  us;  for 
it  It  could,  then  had  Chriit  done  un wifely  in  that  he  gave  himfelf 
for  our  fins,  that  we  thereby  might  be  juftified.  We  conclude  there- 
fore, that  we  are  juilified  neither  by  our  own  works  and  merits 
before  grax  or  after,  neither  yet  by  the  law. 

N*^\v,  ;*■'  my  falvation  was  fo  coffly  and  dear  a  price  unto  Chiift, 
thnt  hj  was  conrtrained  to  die  for  my  fins,  then  all  my  works, 
v>'  all  the  r'  ^hteoufnefs  of  the  law  are  but  vile  ana  nothing  worth 
in  compani  .li  ol  this  inelHmable  price.  For  how  can  I  buy  that 
for  a  farthing,  which  cofl:  many  thoufand  talents  of  gold  ?  Now 
th.e  law  (ire  fpeak  nothing  of  other  matters  which  are  of  mucii  lels 
Viiiue)  wiiii  11  the  v^orks  and  rigiiteoufne^s  thereof,  is  but  as  a 
farthing  it  ye  compare  it  unto  Chntt,  who  by  his  death  hath  van- 
quiil-'eri  my  death,  and  hath  purchafed  rightcoufneis  and  everlafting 
life.  Should  i  then  defpife  and  rejed  this  incomparable  price,  and 
by  the  law  or  by  ihe  works  and  merits  of  men  (vile  drofs  and 
dung,  for  fo  Paul  calleih  them,  if  they  be  compared  unto  Chri(t,) 
feek  that  ngateoufntls  which  Chrift  freely  and  of  mere  love  hath 
.^ivcn  unto  me  already,  and  hath  vCoil  iuni  fo  great  a  price,  that  he 
was  conO.  ained  to  give  himfelf  and  even  his  own  hca.rt  blood  for 
me  ?  This  (as  I  h;ive  faid)  the  whole  v/orld  doth,  and  efpecialJy 
fuch  as  will  be  counted  more  holy  and  religious  than  others. 
Whereby  they  };Jain!y  witnefs,  that  Chrift  died  in  vain,  although 
v.'ith  their  mouths  they  confefs  the  contrary  never  fo  much  ;  which 
is  mofl^  hovnbiV  to  blafphcme  the  Son  of  God,  to  fpit  in  his  face, 
to  tread  him  under  foot,  to  count  the  blood  cl  ihe  Teftament  as 
an  unholy  thing    and  utterly  defpife  the  fpirit  of  grpxe. 

Paul  here  difputing  of  righteoufnefs,  hath  no  civiJ  matter  in 
hann,  that  is,  he  ipeaketh  not  of  civil  righteouinefs  ;  which  God 
r:  twithftandipg  alioweth  and  requireth  and  giveth  rewards  there- 
unto accordingly,  which  alfo  reafon  is  able  in  iome  part  to  perform: 
But  he  treateth  here  of  the  righteoufnefs  that  availeth  before  God, 
whereby  we  are  delivered  from  the  law,  fin,  death,  and  all  evils, 
and  are  made  partakers  of  grace,  righteoufnefs  and  cverlaiHng  life, 
and  finally,  are  now  become  lords  ot  heaven  and  earth  and  of  all 
other  cicatures.  This  righteoufnefs  neither  man's  law  neither  the 
law  of  God  is  able  to  perform. 

The  law  is  given  befidcs  the  above  reafon,  to  be  a  light  and  a 
help  to  man,  and  to  fliew  hmi  what  he  ought  to  do,  and  v/hat  to 
leave  undone.  Notwithftanding  man,  with  all  his  flrcngth  and 
reafon,  yea,  with  this  great  light  alfo  and  heavenly  benefit  (the 
law  I  mean)  cannot  be  juilified.  Now,  if  that  which  is  the  moft 
excellent  thing  in  the  world  (the  law,  I  fay  )  which  as  a  bright 
fuining  fun  is  joined  to  the  dim  and  obfcure  light  of  man's  realbii 


GALATIANS.  165 

to  enlighten  and  direct  it,  is  not  able  to  juftify,  what  can  reafon  do 
(I  pray  you)  without  the  law?  What?  Doubtlefs  nothing  elfe 
but  that  which  the  pope  with  his  dreamin-g  fophiflers  and  his  whole 
A'narrcfTue  hath  done,  who  with  their  own  traditions  have  darken- 
ed  the  hght  even  of  the  firft  commandment.  Wherefore  there,  is 
not  one  of  them  that  is  able  rightly  to  underftand  any  one  fyllable 
of  thelauf,  but  every  man  walketh  in  mere  darknefs  of  man's  rea- 
fon. And  this  error  is  much  more  pernicious  and  deadly  than  that 
which  proceedeth  of  the  doctrine  of  works  and  the  law. 

Thefe  words  therefore  are  very  effectual  and  full  of  power,  when 
he  faith  If  right eoufnefs  come  by  the  lanv,  ihen  Chri/l  died  in  vain. 
He  fpeaketh  here  nothing  of  man's  itrength,  reafon  or  wifdom,  be 
it  never  fo  great  (for  the  greater  it  is,  the  fooner  it  deceiveth  a 
man)  but  he  faith  plainly  without  all  condition,  If  by  the  Iniu,  l^c. 
Wherefore,  realbn  enlightened,  aided  and  directed  by  the  law, 
yea,  even  by  the  law  of  God,  is  fo  unable  to  attain  righteoufnefs, 
that  it  draweth  a  man  from  right:eoafners  and  rejedteth  Chrift  :  Set 
thou  therefore  the  death  of  Chrift  alone  again  ft  all  law,  and,  with 
Paul,  I  Cor.  ii.  2,  know  nothing  but  Jefus  Chrift  crucified.  Re- 
ceive no  light  either  of  reafon,  or  of  the  law  or  of  any  thing  d^c 
than  of  Chrift  alone.  Then  (hail  thou  be  learned  indeed  righte- 
ous and  holy,  and  ilialt  receive  the  Holy  Ghoft,  which  (liall  pre- 
fer ve  th>^e  in  riie  purity  of  the  word  and  faith  ;  but  fet  Chrift  afide, 
and  all  things  are  but  vain. 

Here  again  we  fee,  what  a  goodly  commendation  Paul  giveth 
to  the  righteoufnefs  of  the  law,  or  man  s  own  righteoufnefs,  name- 
ly, that  it  is  a  contemning  and  rejeding  of  the  grace  of  God,  and 
an  aboHfhing  of  the  death  of  Chrift.  Paul  is  no  great  rhetorician, 
and  yet  fee  what  matter  he  miniftereth  to  him  that  hfteth  to  play 
the  rhetorician.  What  elocpience  is  able  fufficienily  to  fet  forth 
thele  words,  To  rejeSi  grace,  the  grace  of  God :  Alfo,  that  Chnjh 
died  in  vain  ?  The  horriblenefs  v/hereof  is  fuch,  that  all  the  elo- 
quence in  the  world  is  not  able  to  exprefs  it.  It  is  a  frnall  matter 
to  fay,  that  any  man  died  in  vain  ;  but  to  fay  that  Chrift  died  in 
vain,  is  to  take  him  quite  away.  Whofo  liifeth  to  phiy  the  rheto- 
rician, hath  here  matter  enough  to  dilate  and  amplify  at  large, 
what  a  horrible  and  blafj^hemous  docfrine  it  is  to  fet  up  the  righte- 
oufnefs of  the  law  and  works.  For  what  can  be  more  blafphemous 
and  horrible,  than  to  make  the  death  of  Chrift  unprofitable  ?  And 
what  do  they  elfe  who  keep  the  law  to  this  end,  that  they  may  be 
juftified  thereby  ?  Now  to  make  the  death  of  Chrift  unprofitable, 
is  to  make  his  refurredion,  his  vidory  his  glory,  his  kingdom, 
heaven,  earth,  God  himfelf,  the  majefty  of  GoJ,  and  briefly  all 
things  elfe  unprofitable,  and  of  none  effect. 

This  thundering  and  lightning  from  heaven  againftthe  righteouf- 
nefs of  the  law  and  man's  own  righteoufnefs,  fliould  make  us  to 
abhor  it.  And  here  with  this  thunder-clap  falleth  down  all  the  or- 
ders of  monks  and  friar?,  v/ith  all  fuch  fuperftitious  religion.    For 


166  GALATIANS. 

who  will  not  detefl:  his  own  vows,  l.is  cowls,  his  fliaven  crown,  all 
men's  tradititions,  yea,  the  very  law  of  Mofes  ulfo,  if  he  Jiear 
that  for  thefe  things  he  rejecfteth  the  grace  of  God,  and  niaketli 
the  death  of  Chrilt  unprofit^.bie.  The  v/oild  hearing  this,  doth 
not  believe  that  it  is  true.  It  thinketh  that  I'uch  horrible  wicked- 
nefs  cannot  enter  into  any  man's  heart  that  he  fhouid  rejed  the 
grace  of  God,  and  elleem  the  death  of  Chrid  as  a  thing  of  nought: 
And  yet  this  fin  commonly  reigneth.  For  whoioever  fceketh  righ- 
teoufnels  without  Chriil,  either  by  works,  merits,  fatisf.icSlions, 
afflidions,  or  by  the  law,  reje6^eth  the  grace  of  God,  and  defpif- 
eth  the  death  of  Chriit,  whatfoevcr  he  protefted  with  his  mouth 
to  the  contrary. 


CHAP.    III. 
Verfe  l .    0  fc-jllflj  Galatians  ! 

"T^^^t^I-"  '^^^^  ftiev.eth  his  apoftolical  care  and  burning  zeal 
JL  which  he  beareth  to  the  church,  fo  that  in  dilputing  and  con- 
futing, he  intermingleth  fom^rimes  gentle  exhortations,  and  fome- 
times  he  fharply  reproveth,  according  to  bin  own  rule  given  to  Ti- 
niotiiy.  Preach  (faith  he)  the  nvora  ^  be  hifiant  in  feafoii,  out  of 
feafon ;  repro'vey  rebuke^  crhort,  i  Tim.  iv.  2.  Here  the  iinipie 
reader  may  happily  be  deceived  if  he  be  not  circumfpedl,  to  think 
that  Paul  in  teaching  keepeth  no  order  at  all.  And  indeed  after 
the  manner  of  the  rhetoricians  he  oblerveth  none,  but  as  concerning 
the  fpirit  he  ufeth  a  goodly  order. 

Now,  after  that  he  hath  f^jfficiently  proved,  and  with  two  ftrong 
arguments  confirmed  this  article,  that  chriiiian  righteoiifnefs  cometh 
not  by  keeping  of  the  law,  but  by  faith  in  Chrill:,  and  withal  Jiath 
confuted  the  doctrine  of  the  falfe  apoflles  ;  in  the  midll:  of  this  dif- 
courfe  he  turneth  his  talk  to  the  Galatians,  and  reproveth  them, 
laying,  0  fooTiJI}  Galatians.,  Sec.  As  if  he  fhouid  fay,  Alas,  from 
whence  are  ye  fallen,  O  ye  miferable  Galatians!  1  have  moft  care- 
fully and  diligently  taught  you  the  truth  of  the  gofpel  and  ye  alfo 
have  received  the  lame  of  me  with  fervent  zeal  and  great  diligence. 
How  then  cometh  it  to  pafs  that  yc  are  fo  fuddenly  fallen  .avay 
from  it  ?  Who  hath  bewitched  you  ? 

He  reproveth  the  Galatians  very  fharply  (as  it  feemeth)  v.'hen 
he  calleth  them  fools,  bewitched,  and  difobedient  to  the  truth. 
Now  whether  he  did  this  of  zeal  or  compaflion,  I  will  not  here 
contend,  both  may  be  true.  A  carnal  man  would  interpret  this  to 
be  a  reviling,  rather  than  a  godly  reprehenfion.  Did  Paul  then 
give  an  evil  example,  or  was  he  fpiteful  againll:  the  churches  oi  Gala- 
tia,  becaufe  he  called  them  foolifh  and  bewitched  ?  No,  not  fo. 
For  with  a  chriliian  zeal  it  is  lawful  for  an  apoIHe,  a  paftor  or 
preacher,  Iharply  to  reprove  the  people  committed  to  his  charge  ; 


GALATIANS.  167 

and  fuch  reprovings  are  both  fatherly  and  godly.  So  parents,  of 
a  fatherly  and  motherly  afFedlon,  do  Iharply  reprove  and  re- 
buke tiieir  children,  which  they  would  not  bear  if  another 
ihould  do  it.  The  Tchool-m after  foraetimes  is  angry  with  his  fcho- 
lar,  he  rebuketh  him  and  beateth  him  ;  all  which  he  taketh  in  good 
part,  and  would  not  bear  it  at  the  hands  of  his  equal.  The  ma- 
giftrate  likewii'e  is  angry,  he  reproveth  and  puniflieth  fuch  as  are 
under  his  charge  ;  and  this  difcipline  is  not  only  good,  but  alfo 
very  necefiary,  without  the  which  nothing  can  be  well  done. 
Wherefore,  unlefs  the  magiilrate,  the  miniftcr,  the  father  i^ad  mo- 
ther be  angry  and  ufe  to  reprove  or  rebuke  when  the  caie  requiretli 
he  is  unproiitabie,  and  never  fliall  difcharge  his  ofiice  rightly. 

Wherefore  (harp  chidings  and  bitter  words  are  as  neceilary  in 
every  kind  of  life,  as  any  other  virtue  elfe.  Yet  notwithftanding 
this  anger  muft  be  fo  tempered,  that  it  proceed  not  of  any  envy  or 
malice,  but  only  of  a  fatherly  affe^lion  and  chriflian  zeal ;  that  is 
to  fay,  it  ought  not  to  be  childifh  or  womanifh  like,  feeking  re- 
venge, but  only  the  corrcdling  of  the  fault ;  as  the  father  correct- 
eth  not  his  child  with  defire  to  revenge,  but  only  that  the  child  there- 
by may  be  the  belter.  And  thefe  kinds  of  anger  are  good,  and  are 
called  in  the  Icripture  zeals  or  jealoufies.  For  in  chaltifing  ray  bro- 
ther, my  child,  my  fcholar  or  fubjed,  in  this  fort,  I  feek  not 
his  deftrudion,  but  his  profit  and  welfire. 

It  may  be  then  that  Paul  here  rebuketh  the  Galatians,  either 
of  a  very  zeal  (not  to  deftroy  them,  but  by  this  means  to  reduce 
them  into  the  way  again,  and  to  amend  them)  or  elfe  of  pity  and 
compafnon,  as  it  were  by  way  of  complaint,  for  that  it  grievetli 
him  that  they  fhould  be  fo  miferably  feduced.  As  if  he  fhould 
fiiy,  1  am  forry  and  afhamed  to  hear  of  this  your  raiferabie  cafe, 
your  wretched  doings,  &c.  In  hke  manner  do  we  alfo  reprehend 
the  miferable  ;  not  that  v/e  tread  them  down,  or  upbraid  them 
w'ith  their  mifery,  but  as  having  compafTion  on  them,  and  feeking 
their  amendment.  This  I  fay,  left  any  man  fliould  cavil,  that 
Paul  railed  upon  the  churches    contrary  to  the  rule  of  the  gofpel. 

In  like  manner  Chrift  rebuketh  the  Pharifees,  calling  them  fer- 
pents,  the  generation  of  vipers,  the  children  of  the  devil.  But 
thefe  are  the  rebukings  of  the  Holy  Ghoft.  They  are  fadierly  and 
motherly  and  as  the  chidtngs  of  a  faithful  friend  :  As  it  is  fiid 
alfo  in  the  Proverbs;  Faithful  are  the  'wounds  of  a  friend ;  hut  the 
kiffes  of  an  enemy  are  dece'itfnl,  Prov.  xxvii.  6.  Thus  one  and  the 
lelt-fame  rebuke,  if  it  come  out  of  the  mouth  of  a  father,  may  be 
a  great  benefit ;  but  if  it  proceed  out  of  the  mouth  of  our  equal  or 
enemy,  it  is  a  fpiteful  reproach.  When  two  men  do  one  thing, 
in  the  one  it  is  commendable  and  in  the  other  is  reprovable.  But 
when  Chrift  and  Paul  do  reprove,  it  is  done  with  lingular  virtue 
and  commendation  ;  but  when  a  private  man  fuall  do  the  like,  it 
is  in  him  a  great  vice.  Therefore  one  and  the  felf-famc  word  in 
the  mouth  of  Paul  is  a  benefit ;  but  in  the  mouth  of  another,  it  is 
a  reproach. 


i68  GALATIANS. 

There  is  a  certain  vehemency  to  be  noted  in  this  word  nalailans  ; 
for  he  calJcth  them  not  brethren,  as  clfewliere  he  is  wont  to  do  ; 
but  he  cidieth  them  by  the  name  which  was  proper  to  their  country. 
And  it  lecmeth  that  it  was  the  natural  vice  of  that  nation  to  be 
foohfli  ;   like  as  it  was  the  fault  of  the  Crctenfes  to  be  liars.     As  if 
he  fliould  fay,   As  ye  are  called,  even  fo  arc  ye  indeed,  and  fo  ye 
continue,  that  is  to  fay,  foolifh  Galatians,  and  fo  you  (hew  your- 
fclves  to  be  even  now  in  the  buflnefs  of  the  gofpel  (wherein  not- 
withltanding  ye  ought  to  have  been  mod:  wife)  yet  ye  continue  ftill 
in  your  own  nature,  and  are  no  changelings.    Thus  Paul,  by  way 
of  corredlion,  putteth  the  Galatians  in  mind  of  their  corrupt  nature. 
Moreover    we  are  here  admoninied,  that  according  to  the  flefli, 
there  are  yet  natural  vices  remaining  in  the  churches,  and  in  the 
godly.     Grace  maketh  not  fuch  a  change  in  the  faithful,  that  by 
and   by  they  become  altogether  new  creatures  and   perfe<5t  in  all 
things,  but  there  remain  yet  certain  dregs  of  their  old  and  natural 
corruption.      As  if  a  man  that  is  naturally  inclined  to  anger,  be 
converted  to  Chrifl,  although  he  be  mollified  by  grace  (the  Holy 
Ghort  fo  framing  his  heart  that  he  is  nov/  become  more  meek  and 
gentle)   yet  his  natural  vice  is  not  utterly  quenched  in  his  flefn. 
Likewife,  fuch  as  are   by  nature  fevere  and  fliarp,  although  they 
be  converted  to  the  faith,  yet  notwithftanding  they  cannot  utterly 
forfiike  this  vice.     Hereof  it  cometii  that  the  holy  fcripture.  which 
do  contain  all  one  truth  of  divers  fpirits  are  diverfly  handled.    One, 
in  teaching,  is  mild  and  gentle  ;  another  more  rough  and  rigorous. 
Thus,  the  Spirit  of  God  being  poured  into  divers  vefTels,  doth  not 
quench  at  once  the  vices  of  nature,  but  by  little  and  little,  during 
this  life,  he  purgeth   that  fin  which   is   rooted,  not  only   in  the 
Galatians,  but  alfo  in  all  men  of  all  nations. 

Although  then  that  the  Galatians  were  enlightened  and  did  be- 
lieve, and  had  now  received  the  Holy  Ghoft  by  the  preaching  of 
faith,  notwithflianding  this  remnant  of  vice  (this  foolifhnefs  I  mean) 
and  the   original  corruption   which  afterwards  did  eafily  burlt  out 
into  the  flame  of  falfe  dodrine,  remained  in  them  ftill.     Where- 
fore   let  no  man  trufl:  fo  much  in  himielf,  as  to  think  that  when 
he  hath  received  grace,  he  is  thoroughly  purged  from  his  old  vices. 
Indeed  many  things  are  purged  in  us,  and  principally  the  head  of 
the  ferpent ;  that  is  to  fay    infidelity  and  ignorance  of  God  is  cut 
off  and  bruifed    but  the  flimy  body  and  the  remnants  of  fin  remain- 
eth  ftill  in  us.     Let  man  therefore  prefume  not  fo  much  of  him- 
felf,  that  when  he  hath  on?e  received  faith,  he  can  by  and  by  be 
thoroughly  changed  into  a  new  man  ;   nay,  he  fliall  keep  feme  of 
his  old  vices  IHII  cleaving  unto  him,  though  he  be  never  fo  good 
and  fo  perfeft  a  chriftian.     For  we  are  not  yet  dead    but  we  will 
ftill  live  in  the  flefli  ;  which,  bccaufe  it  is  not  yet  pure,  continually 
lujlcth  a^ahiji  ihc  Jp'trit,   Gal.    v.  17.   I  am  carnal^  fold  under  fin. 
But  I  fee  another  lanv  in  my  viemhers^  nuarr'ing  againji  the  laiv   of 
T!?y  mindi   Rom.  vii.  14.   23.     Wherefore,  the  natural  vices  that 
were-  in   us  before  we  received  faith,  do  IHII  remain  in  us  after 


GALATIANS.  169 

that  we  have  received  faith ;  faving  that  now  they  are  fubdued  to 
the  Spirit,  which  hath  the  upper  hand,  to  keep  them  under  that 
they  rule  not ;  and  yet  not  without  great  conflid:.  This  glory  is 
due  to  Chrift  alone,  and  this  title  he  beareth,  that  he  is  pure  and 
without  blomifh.  Who  did  no  Jiriy  neither  was  gude  found  in  his 
mouthy    1  Pet.  ii.  2  2. 

Verfe  I.   Who  hath  bewitched  you  ^  that  ye  Jl^ould  not  obey  the  truth  P 

Here  have  ye  another  commendation  ©f  this  goodly  rlghteouf- 
nefs  of  the  law,  and  of  our  own  righteoufnefs  ;  namely,  that  it 
maketh  us  to  contemn  the  truth  ;  it  bewitcheth  us  in  fuch  fort  that 
we  do  not  believe  nor  obey  the  truth,  but  rebel  agviinft  it. 

Of  the  hoddy  and  fptritual  nvitchcraft, 

AUL  calleth  the  Galatians  foolirti  and  bewitched,  comparing 
them  to  children,  to  whom  witchcraft  doth  much  harm.  As 
though  he  fhould  fay,  It  happened  to  you  as  it  doth  to  children, 
whom  witches,  forcerers  and  inchanters  are  wont  to  charm  by  their 
inchantments,  and  by  the  illufion  of  the  devil.  Afterwards,  in 
the  vth  chapter,  he  rehearfeth  forcery  among  the  works  of  the  flefh, 
which  is  a  kind  of  witchcraft,  whereby  he  plainly  teftifieth,  that 
Indeed  fuch  witchcraft  and  forcery  there  is,  and  that  It  may  be 
done.  Moreover,  it  cannot  be  denied  but  that  the  devil  iiveth^ 
yea,  and  reigneth  throughout  the  whole  world.  Witchcraft  and 
forcery  therefore  are  the  works  of  the  devil,  whereby  he  doth  not 
only  hurt  men,  but  alfo,  by  the  permiffion  of  God,  he  fometimes 
deitroycth  them.  Furthermore,  we  are  all  fubje^Sl  to  the  devil, 
both  in  body  and  goods,  and  we  are  ftrangers  in  this  world,  wliere- 
of  he  is  tho  prince  and  god.  Therefore  the  bread  which  v/e  eat, 
the  drink  which  we  drink,  the  garments  which  we  wear,  yea.  the 
air,  and  whatfoever  we  Hve  by  in  theflefh,  Is  under  his  dominion. 
But  he  doth  not  only  bewitch  men  after  this  grofs  manner,  but 
alfo  after  a  more  fubtle  fort  and  much  more  dangerous,  wherein  he 
is  a  marvellous  cunning  workman  ;  and  hereof  it  cometh  that  Paul 
applieth  the  bewitching  of  the  fenfes  to  the  bev/itching  of  the  fpirit. 
For  by  this  fpiritual  v/itclicraft  that  old  ferpcnt  bewitcheth  not 
only  mens  fenles,  but  their  minds,  with  falfeand  wicked  opinions; 
which  opinion  they  that  are  fo  bewitched,  do  take  to  be  true  and 
godly.  Briefly,  fo  great  is  the  malice  of  this  forcerer  the  devil, 
and  his  defn-e  to  hurt,  that  not  only  he  deceiveth  thofe  fecure  and 
proud  fpirits  with  his  inchantments,  but  even  thofe  alfo  who  are 
profelTors  of  true  chrifHanity,  and  well  aifeded  in  religion  ;  yea, 
as  touching  myfelf,  to  fay  the  truth,  he  fometimes  aflaileth  me  lo 
mightily,  and  oppreffeth  me  with  fuch  heavy  cogitations,  that  he 
utterly  fhadoweth  my  Saviour  Chrlft  from  me,  and  in  a  manner 
taketh  him  quite  out  of  my  fight.  To  be  brief,  there  is  none  of 
us  all  who  is  not  oftentimes  bewitched  with  falfe  perfuafions  :  that 

Z 


I -JO  GALATIANh. 

is  to  fay,  uho  doth  not  fear,  truft,  or  rejoice  where  he  ought  not, 
or  doth  not  lometimcs  think,  othcrwifii  of  God,  of  Chriit,  of  faith, 
of  his  vocation,  &c.  than  he  fliould  do 

Let  us  therefore  learn  to  know  the  fubtle  flights  of  this  forcerer, 
left  if  he  find  us  fleeping  in  fccurity,  he  deceive  us  by  his  inchant- 
nients.  True  it  is,  that  by  his  forcery  lie  can  do  no  hurt  to  our 
niiniilry,  yet  he  is  wiih  us  in  fpirit ;  Day  and  night  he  rangeth 
about,  feeking  how  he  may  devour  every  one  of  us  alone,  and  un- 
lefs  he  lind  us  fober  and  armed  v/ith  fpititual  weapons,  that  is  to  fay, 
with  the  v/ord  of  God  and  faith,  he  will  devour  us. 

This  is  the  caule  that  he  oftentimes  ftirreth  up  new  battles  againft 
us.  And  indeed  it  is  very  profitable  for  us,  that  he  thus  affaileth 
us,  and  by  his  iiibtle  trains  exercifeth  us  ;  for  by  this  means  he 
confirmeth  our  dodrine,  he  ftirreth  up  and  increafeth  faith  in  us. 
Indeed  wthave  been  many  times  caft  down  and  yet  ftill  arecaftdown 
in  this  confli(5t,  but  we  perifti  not,  for  Chrift  hath  always  triumphed, 
and  doth  triumph  through  us.  Wherefore,  we  hope  ailuredly,  that  we 
fhallalfo  hereafter  by  Jefus  Chrift  obtain  the  vidory  againft  the  devil. 
And  this  hope  bringeth  unto  us  fure  confolation,  fo  that  in  the  midft 
of  our  temptations  we  take  courage,  and  fay.  Behold,  fatan  hath 
heretofore  tempted  us,  and  by  his  falfe  illufions  hath  provoked  us 
to  infidehty,  to  the  contempt  of  God,  defjviir,  &c.  yet  hath  he 
not  prevailed,  neither  fnall  he  prevail  hereafter  ;  becaufe  greater  is 
he  that  is  in  youy  than  he  that  is  in  the  worlds  i  John  iv.  4.  Chrift 
is  ftronger,  who  hath  and  doth  overcome  that  ftrong  one  in  us, 
and  fhall  overcome  him  for  ever.  Notwithflandin<T  the  devil  fome- 
times  overcometh  us  in  the  flefli,  that  we  may  have  experience  of 
the  power  of  a  ftronger  againft  that  ftrong  one,  and  may  fay  with 
Ppiul,  Jl/hcnl  am  weak,  then  am  I  jlrong. 

Let  no  man  think  therefore  that  the  Galatians  only  were  be- 
witched of  the  devil ;  but  let  every  man  think  that  he  himfelf 
might  have  been,  and  yet  may  be  bewitched  by  him.  There  is 
none  of  us  fo  ftrong  that  he  is  able  to  refift  him,  and  efpecially  if 
he  attempt  to  do  it  by  his  own  ftrength.  Job  ivas  an  upright  and 
a  jujl  man,  fearing  God,  and  there  tuas  none  like  unto  him  upon  the 
earth,  Job.  i.  8.  but  what  power  had  he  againft  the  devil  when 
God  withdrew  his  hand  ?  l)id  not  this  holy  man  horribly  fall  ? 
Therefore  this  inchanter  was  not  only  mighty  in  the  Galatians,  but 
lie  goeth  about  continually  to  deceive,  if  not  all  men,  yet  as 
many  as  he  can,  with  his  illufions  and  falfe  periuafions  ;  for  he  is  a 
liar,  and  the  father  of  lies,- John  viii.  44. 

Vcrfe  I.     IVho  hath  bewitched  you  ? 

Here  Paul  excufeth  the  Galatians,  and  layeth  the  fault  upon 
tlie  falfe  apoftles  ;  as  though  he  fliould  fay,  I  fee  that  ye  are  not 
fallen  through  wilfulnels  or  malice,  but  the  devil  hath  fent  the  in- 
chanting  falle  apoftles,  his  children,  amongft  you,  and  they  do  fo 
bewitch  you  in  teaching  you  that  yc  are  juftified  by  the  law,  that 


GALATIANS.  171 

now  ye  think  othcrwife  of  Chrifi:  than  ye  did  before,  when  ye  heard 
the  gofpel  preached  by  me.  But  we  labor  both  by  preaching  and 
writing  unto  you,  to,uncharm  that  forcery  wherewith  the  falfe  apof- 
tles  have  bewitched  you,  and  to  fet  at  liberty  thofe  who  are  Inared 
therewith. 

So  we  alfo  at  this  day  do  labor  by  the  word  of  God  againfl  thofe 
fantaftical  opinions  of  the  Anabaptifts,  that  we  may  fet  at  liberty 
thofe  that  are  entangled  therewith,  and  reduce  them  to  the  pure 
dodrine  of  faith  and  there  hold  them.  And  this  our  labor  is  not 
altogether  in  vain.  For  we  have  called  back  many  whom  they 
have  bewitched,  and  have-  delivered  them  out  of  their  fnares. 
Notwithftanding  fuch  there  are  as  will  not  fuffer  themfelves  to  be 
taught,  efpecially  the  chief  forcerers  and  authors  of  this  witchery. 
They  will  hear  no  reafon,  nor  admit  the  fcripture;  yea,  they  abufe 
and  corrupt  the  fcripture,  and  avoid  fuch  places  as  are  aliedged 
againft  them,  with  their  falfe  gloffes  and  devilifh  dreams,  quite 
contrary  to  the  fcripture  ;  which  is  a  manifeli  fign  that  they  are 
bewitched  of  the  devil.  Wherefore  they  are  nothing  amended 
by  our  admonitions,  but  are  much  more  hardened  and  more 
obftinate  than  they  were  before.  And  furely  I  could  never 
have  believed  but  that  I  have  good  experience  thereof  at  this 
day,  that  the  power  of  the  devil  is  fo  great,  that  he  is  able  to  make 
fallhood  fo  like  to  the  truth.  Moreover,  (which  is  yet  much  more 
horrible)  when  he  goeth  about  to  overwhelm  forrowful  confciences 
with  over-much  heavinefs,  he  can  fo  cunningly  and  fo  lively  change 
himfelf  into  the  likenefs  of  Chrilt,  that  it  is  impoffible  for  the  poor 
tempted  and  affli<5ted  foul  to  perceive  it;  whereby  many  (imple  and 
ignorant  perfons  are  deceived  and  driven  down  to  defperation,  and 
fome  alfo  deftroy  themfelves  ;  for  they  are  fo  bewitched  of  the  de- 
vil, that  they  believe  this  to  be  a  moft  certain  truth,  that  they  are 
tempted  and  accufed,  not  of  the  devil,  but  of  Chrift  himfelf. 

Such  a  like  thing  of  late  happened  to  that  miferable  man  Do(n:or 
Kraus  of  Hall,  who  faid,  I  have  denied  Chrift,  and  therefore  he 
ftandeth  now  before  his  Father  and  accufeth  me.  He  being  blinded 
with  the  illufion  of  the  devil,  had  fo  ftrongly  conceived  in  his 
mind  this  imagination,  that  by  no  exhortation,  no  confolation,  no 
promifes  of  God  he  could  be  brought  from  it,  whereupon  he  def- 
paired  and  fo  miferably  deftroyed  himfelf.  This  was  a  mere  lie, 
a  bewitching  of  the  devil,  and  a  fantaftical  definition  of  a  (Irange 
Chrifl:  whom  the  fcripture  knoweth  not.  For  the  fcripture  letteth 
forth  Chrift,  not  as  a  judge,  a  tempter,  an  accufer,  but  a  recon- 
ciler, a  mediator,  a  comforter,  and  a  throne  of  grace. 

But  the  poor  man,  deluded  by  the  devil,  could  not  then  fee 
this,  and  therefore  againll  all  fcripture,  he  thinkcth  this  to  be  an 
undoubted  truth  :  Chrift  accufeth  thee  before  his  Father,  he  ftand- 
eth  not  for  thee,  but  againft  thee,  therefore  thou  art  damned. 
And  this  temptation  is  not  of  man,  but  of  the  devil,  which  that 
iiichanter  moft  ftrongly  imprinteth  in  the  heart  of  the  tempted. 


172  GALATIANS. 

But  unto  us  who  are  led  and  taught  by  another  fplrit,  it  is  a  curf'ed 
lie,  and  a  bewitching  of  the  devil.  But  unto  thole  that  are  be- 
witched, it  is  fo  certain  a  truth  that  none  can  be  more  certain. 

Seeing  then  that  the  devil  is  able  to  print  in  our  hearts  fo  mani- 
fcfl  a  lie,  that  wc  would  Iwear  a  thoufand  times  it  were  an  undoubt- 
ed truth,  we  mjlt  not  be  proud,  but  walk  in  fear  and  humility, 
calling  upon  the  Lord  Jefus,  that  we  be  not  led  into  temptation. 
Worldly  and  fecure  men,  who  having  heard  the  gofpel  once  or 
twice  preached,  do  by  and  by  imagine  that  they  have  received 
abundance  of  the  fpirit,  fall  at  length  in  like  manner,  becaufe  they 
fear  not  God,  they  are  not  thankful  unto  him,  but  perfuade  them-  • 
feives  that  they  are  able  not  only  to  hold  and  defend  the  dodrine 
of  true  religion,  but  alfo  to  (land  againll  the  devil  in  any  afTault  or 
confli61,  be  it  never  fo  great.  Such  are  meet  inftruments  for  the 
devil  to  bewitch  and  to  throw  down  to  dcfperation. 

On  the  other  fide,  fay  not  thou,  I  am  pcrfed,  I  cannot  fall, 
but  humble  thyfelf  and  fear,  left  if  thou  ftand  to-day,  to-morrow 
thou  be  ovcrthrov/n.  I  myfelf,  although  I  be  a  do6tor  of  divinity, 
and  have  now  preached  Chrift,  and  fought  againft  the  devil  in  his 
falfe  teachers  a  great  while,  by  mine  own  experience  have  found 
how  hard  a  matter  this  is.  For  I  cannot  fhake  off  fatan  as  I  de- 
iire;  neither  can  I  fo  apprehend  Chrift  as  the  fcripture  fetteth  him 
forth ;  but  oftentimes  the  devil  fetteth  before  mine  eyes  a  falfe  Chrift. 
But  thanks  be  to  God,  who  keepeth  us  in  the  world,  in  faith  and 
in  prayer,  that  we  may  walk  before  him  in  humility  and  fear,  and 
not  prefumc  of  our  own  wifdom,  rightcoufnefs  and  ftrength,  but 
truft  in  the  power  of  Chrift,  who  is  ftrong  when  we  are  weak,  and 
by  us  weak  and  feeble  creatures  continually  overcometh  and  tri- 
umpheth ;  to  whom  be  glory  forever. 

This  bewitching  then,  and  this  forcery,  is  nothing  elfe  but  a 
ph'in  illufion  of  the  devil,  printing  in  the  heart  a  falfe  opinion  of 
Chrift,  and  againft  Chrili,  and  he  that  is  deluded  with  this  opini- 
on is  bewitched.  They  therefore  that  have  this  opinion,  that 
thqy  are  juffified  by  the  works  of  the  law  or  by  the  traditions  of 
men,  are  bewitched;  for  this  opinion  is  againft  faith  and  againft 
Chrift.  Paul  ufeth  this  word  beiuitchhig  in  contempt  of  the  falfe 
apoftlcs,  which  fo  vehemently  urged  the  dodtrine  of  the  law  and 
works.  As  if  he  fhould  fay.  What  a  de\ilifh  bewitching  is  this? 
Tor  as  the  lenfes  are  perverted  by  bodily  witchcraft,  fo  are  the 
minds  of  men  alfo  deluded  by  this  fpiritual  witchcraft. 

Verfe  i .    That  youJJjould  not  obey  the  truth — 

The  Galatians  at  the  firft  did  gladly  hear  and  obey  the  truth; 
therefore  wlicn  lie  faith,  JVho  h.ith  hcivitchcd you  ?  He  ftu^weth 
that  they  were  bewitched  by  thefe  falfe  apoflles,  and  were  fallen 
away  from  the  truth  which  before  they  did  ebey.  But  this  feem- 
eth  yet  a  nr, ore  bitter  and  vehement  kind  of  fpeech,  when  he  faith 
that  they  do  not  believe  the  truth.      For  lie  f'gnifjeth  by  tbsfe  words 


GALATIANS.  173 

that  they  are  bewitched,  and  that  he  would  deliver  them  from  this 
witchery,  and  yet  they  will  not  acknowledge  nor  receive  this  bene- 
Ht.  For  it  is  certain  hat  he  did  not  reduce  all  from  the  errors  of 
the  falfe  apoRles  unto  the  truth,  but  that  many  of  them  remained 
yet  ftill  bewitched.  Therefore  he  ufeth  thefe  iharp  and  vehement 
words.  Who  hath  hewitchsd  you  ?  As  if  he  would  fay,  Ye  are  fo 
deluded  and  bewitched,  that  now  ye  cannot  obey  the  truth.  I 
fear  left  many  of  you  are  utterly  loft,  and  fo  fallen  away,  that  ye 
will  never  return  again  to  the  truth. 

And  here  ye  have  again  to  note  by  the  way,  another  goodly 
commendation  of  the  law  and  of  man's  own  righteoufnefs,  that  the 
dodlrine  and  preaching  thereof,  be  it  never  fo  fervent,  if  the  preach- 
ing of  Clniit  and  of  the  gofpel  do  not  go  withal,  never  bringeth  with 
it  true  converfion  and  hearty  repentance.  Hereof  manifeft  demon- 
ftrations  we  have  not  only  by  plain  words  of  the  fcripture,  but  alfo 
by  evident  experience.  For  as  it  is  true  which  is  written  in  the 
Hebrews,  that  the  law  bringeth  none  to  perfedion ;  fo  in  this 
epiltle  St.  Paul  by  manifeft  example  confirmeth  the  fame,  reafon- 
ing  thus  with  the  Galatians  :  Tell  me,  faith  he,  ye  that  would  be 
juftified  by  the  law,  received  ye  the  fpirit  of  God,  by  hearing  the 
Jaw,  or  by  the  gofpel  of  faith  preached  ?  Proving  by  their  own  ex- 
perience, that  it  is  not  the  law  nor  the  preaching  thereof,  but  the 
gofpel  and  preaching  of  faith  that  raifeth  a  man  being  fallen,  and 
quickeneth  him  to  true  repentance,  as  more  fully  is  to  be  expreffed 
hereafter  when  we  come  to  the  place.  And  yet  neither  is  the 
preaching  of  the  law  without  its  eife(51:;  the  ufe  whereof  only  ferv- 
eth  to  fliew  forih  the  wrath  of  God  and  to  caft  down ;  but  to  raife 
up  a  man  that  comcth  by  the  rainiftration  of  the  gofpel  and  the 
preaching  of  faith  only  in  Chrift. 

Verfe    1.    Before  zvhofe   eyes   yefiis    Chrtjl  hath  been   ev'ickv.tly  fet 

forth — 

It  was  bitterly  fpoken  where  he  faid  before,  that  they  were  fo 
bewitched,  that  they  could  not  obey  the  truth  :  But  it  is  more  bit- 
terly fiid,  when  he  addeth  that  Chrift  was  fo  lively  defcribed  before 
them,  that  they  might  handle  him  with  their  hands,  and  yet  they 
would  not  obey  the  truth.  Thus  he  convinceth  them  even  by  their 
own  experience.  As  though  he  would  fay.  Ye  are  fo  bewitched 
and  deluded  with  the  devilirti  opinions  of  the  falfe  apoftles,  that 
now  ye  will  not  obey  the  truth.  And  whereas  I  have  with  great 
travail  and  diligence  fet  forth  Chrift  plainly  before  your  eyes,  yet 
doth  this  profit  you  nothing  at  all. 

In  thefe  words  he  hath  refpecH:  to  the  former  arguments,  where- 
by he  proved,  tliat  to  thofe  that  will  be  juftified  by  the  law,  Chrift 
is  but  the  minifter  of  fin,  that  fuch  do  rcjed  the  grace  of  God,  and 
that  to  them  Chrift  died  in  vain.  Which  arguments  he  had  before 
more  vehemently  profecuted.  and  more  largely  amplified  in  their 
prefence,  even  as  if  a  painter  had  pourtrayed  Chrift  Jefus  before 


J74  GALATIANS. 

their  eyes.  Now  being  abfent  he  puttcth  them  in  mind  of  the  fame 
things,  i;iying,  To  ivhom  yefus  Chr'ijl  nvas  defcr'ihed  in  your  fi^ht. 
As  if  he  faid,  there  is  no  painter  that  with  his  colours  can  foUvely 
fet  out  Chriftunto  you  as  I  have  painted  him  out  by  my  preaching; 
and  yet  notwithftanding  ye  ftill  remain  mod  miferably  bewitched. 

Verfe  I.   Set  forth  y  crucified  among  you? — 

What  did  I  then  paint  out?  Even  Chrifl  himfelf.  How  was 
that  done  ?  In  this  fort,  that  he  is  crucified  in  you  or  among  you. 
He  ufeth  here  very  rough  and  fliarp  words.  Before  he  faid,  that 
they  fought  righteoufnefs  by  the  law,  rejeded  the  grace  of  God, 
and  that  to  them  Chrift  died  in  vain;  now  he  addeth,  moreover, 
that  they  crucified  Chrift,  who  before  lived  and  reigned  in  them 
As  if  he  fhould  fiiy,  Ye  have  now,  not  only  rejedled  the  grace  of 
God,  not  only  to  you  Chrift  died  in  vain,  but  alfo  he  is  moft  fhame- 
fully  crucified  among  ^^ou.  i^fter  the  fame  manner  he  fpeaketh, 
Heb.  vi.  6.  C  rue  fy  trig  to  ihemf elves  the  Son  ofGodafrfJj,  and  putt- 
ing  him  to  an  open  fhanie. 

If  a  man  did  but  hear  the  name  of  a  monk,  of  his  iliaven  crov/n, 
of  his  cowl,  of  his  rule,  it  fhould  make  him  afraid  (how  much  fo- 
ever  the  papifts  do  adore  thefe  abominations,  and  boaft  that  they 
are  perfe<5l  in  religion  and  holinefs,  as  [  and  others  did  judge  of 
them  before  God  revealed  his  gofpel  unto  us ;  for  we  were  brought 
up  in  the  traditions  of  men,  which  darkened  Chrill:  and  made  him 
utterly  unprofitable  unto  us)  when  he  heareth  Paul  fay,  that  even 
they  who  leek  to  be  juftified  by  the  law  of  God,  are  not  only  deni- 
ers  and  murderers  of  Chrift,  but  alfo  they  do  raoft  v/ickedly  cru- 
cify him  again.  Now,  if  they  be  crucifiers  of  Chrifl  who  feek  to 
be  juilified  by  the  righteoufnefs  of  the  law  of  God,  and  the  works 
thereof,  what  are  they  ( I  pray  you)  who  feek  falvation  and  eternal 
life  by  the  dregs  and  filthy  dung  of  man's  righteoufnefs,  and  by  the 
do(51rine  of  devils  ? 

Eut  who  could  ever  believe  or  think  that  it  was  fo  horrible  and 
fo  abominable  a  fin  to  be  made  a  religious  man  (for  fo  they  call 
them)  namely,  to  be  made  a  mailing  prieft,  a  monk,  a  friar,  a 
nun  r  Doubtlefs  no  man.  Yea,  they  themfelvcs  fay  moreover  that 
monkery  is  a  new  baptifm.  Can  there  be  any  thing  more  horrible 
than  that  the  kingdom  of  the  papifls  is  the  kingdom  of  fuch  as  fpite- 
fuliy  fpit  in  the  face  of  Chrifl:  the  Son  of  God,  and  crucify  him 
again  ?  (for  indeed  they  crucify  him  afrefh  who  was  once  crucified 
and  rofe  again)  both  in  themfelves,  in  the  church,  and  in  the  hearts 
of  the  faithful;  for  with  their  fpiteful  reproaches,  rebukes,  flanders, 
and  injuries,  they  fpit  upon  him,  and  with  their  wicked  opinions 
they  wound  him,  and  thruft  him  through  that  in  them  he  may  die 
mofl- miferably;  and  in  the  ftead  of  him  they  fet  up  a  glorious 
witchcratt,  v>/hereby  men  are  fo  miferably  charmed  and  deluded, 
that  they  cannot  know  Chrift  to  be  their  juftifier,  their  reconciler 
ilnd  faviour,  but  a  miniller   of  fin,  their  accafcr,  their  judge  and 


GALATIANS.  175 

their  deflroyer,  who  muft  be  pacified  no  otherwife  than  by  our 
works  and  merits. 

And  out  of  this  opinion  did  afterwards  fpring  the  mofi:  peftilent 
and  pernicious  dodrine  that  is  in  the  whole  papacy,  which  is  this  : 
If  thou  wiit  ferve  God,  thou  mu(l:  merit  forgiven efs  of  lins  and 
everlailing  life,  and  mufl  alfo  help  others  that  they  may  attain  to 
falvation  :  Thou  mud  enter  into  a  monaftery,  vow  obedience, 
chaftity,  poverty,  &c.  Monks  and  friars,  and  the  reft  of  that 
religious  fraternity  being  puffed  up  with  this  opinion  of  their  ov/n 
hoimefs,  boafted  that  they  only  were  in  the  life  and  ftate  of  perfec- 
tion, and  that  other  chriftians  led  but  a  common  life,  for  they  did 
no  undue  works,  or  more  than  they  are  bound  to  do ;  that  is,  they 
did  not  vow  and  keep  chaftity,  poverty,  obedience,  &c.  they  were 
but  only  baptifed,  and  kept  the  ten  commandments  -  But  as  for 
themfelves,  befides  that  which  was  common  as  well  to  them  as  to 
other  chriftians,  they  kept  alfo  the  works  of  fupererogation  and 
the  counfels  of  Chrilt :  Wherefore  they  hoped  to  have  merits  and 
a  place  m  heaven  among  the  principal  faints,  far  above  the  com- 
mon fort  of  chriftians. 

This  was  undoubtedly  a  horrible  illufion  of  the  devil,  whereby 
he  hath  bewitched  almoft  the  whole  world.  And  every  man,  the 
more  holy  he  would  feem  to  be,  the  more  he  is  fnared  with  that 
witchery;  that  is  to  fay,  with  the  peftilent  perfuafion  of  his  own 
righteoufnefs.  And  this  was  the  oaufe  that  we  could  not  know 
that  Jefus  Chrift  was  our  Mediator  and  Saviour  but  we  thought 
that  he  was  a  fevere  judge,  who  ftiould  be  pacified  by  our  own 
works;  which  was  nothing  elfe  but  moft  horribly  to  blafpheme 
Chrift,  and  as  Paul  fiud  before,  to  reje<51:  the  gnice  of  God.  to 
make  the  death  of  Chrift  of  none  eifedl,  and  not  only  kill  him,  but 
alfo  mole  ftiamefully  to  crucify  him  again.  And  this  is  the  right 
meaning  of  that  which  Chrift  alledgeth  out  of  Daniel,  That  abo- 
vi'tnallons  Jland  in  the  holy  place,  Matth.  xxiv.  15.  Dan.  xi.  31- 
Wherefore  every  monk  and  religious  perfon,  and  every  jafticiary, 
feeking  remilTion  of  fins  and  righteoufnefs  by  his  own  works,  or  by 
his  afflictions,  is  a  crucifier  of  Chrift,  now  reigning  and  living,  al- 
though not  in  the  proper  perfon  of  Chtift,  yet  in  his  own  heart  and. 
in  the  hearts  of  others.  And  whofoever  do  enter  into  monafteries 
to  the  end,  that  by  keeping  of  their  rule  they  may  be  juftified,  do 
enter  into  the  dens  of  thieves,  and  fuch  as  crucify  Chrift  again. 

Wherefore  Paul  ufeth  in  this  place  very  fevere  and  ftiarp  words, 
to  the  end  that  he  may  fear  and  call  back  the  Galatians  from  the 
dodrine  of  the  falfe  apoftles.  As  if  he  fliould  fay,  conllder  well 
what  ye  have  done ;  ye  have  crucified  Chrift  again  (and  this  do  I 
fo  plainly  fiiew  and  paint  out  before  your  eyes,  that  ye  may  fee  it 
yea,  and  touch  it  with  your  hands)  becaui'e  ye  feek  to  be  juftified 
by  the  law.  But  if  righteoufnefs  come  by  the  law,  then  is  Chrift 
a  minifter  of  fin,  and  his  death  altogether  in  vain.  If  this  be  true, 
then  muft  it  needs  follow  that  Chrift  is  crucified  again  in  you. 


iy6  GALATIANS. 

And  it  is  not  without  caufc  that  he  addcth  this  claufe,  in  you, 
or,  among  you.  For  ChrilT:  is  no  more  ciuciHeJ,  he  dieth  no  more 
in  his  own  pcrfon,  as  is  faid,  Rom.  vi.  9.  But  he  dieth  in  us, 
v/hen  we,  rejev5>ing  trus  doctrine ^  grace,  faith,  free  remifiion  of 
fins,  feek  to  be  ju(HfieJ  by  our  own  works,  or  elfc  by  the  works 
commanded  in  the  hiw.  Here  Chrirt  is  crucified  in  us  again. 
Now  this  falfe  and  wicked  perfuafion,  to  feek  righteoufnefs  by  the 
law  and  works  is  nothing  eife  (as  I  have  before  nwre  amply  declar- 
ed) but  the  illufion  of  the  devil,  wherewith  men  arc  fo  bewitched, 
that  in  nowife  they  can  acknowledge  the  benefit  of  Chrift ;  yea, 
in  all  their  hte  they  can  do  nothing  elfe,  but  deny  the  Lord  who 
bought  them,  and  in  whofe  name  they  were  baptized,  and  crucify 
him  again  in  therafelves.  Whofoever  then  hath  any  fear  of  God, 
or  love  unto  Chrirt:  and  1ms  true  religion,  let  him  fly  quickly  out  of 
this  Babylon,  and  let  him  tremble  at  the  very  nanre  of  the  papacy ; 
for  the  impiety  and  abomination  thereof  is  fo  horrible,  that  no  man 
is  able  to  exprefs  it  with  words,  neither  can  it  be  otherwife  feen 
than  with  fpiritual  eyes  only. 

Thefe  two  arguments  Paul  profecuteth  and  beateth  into  the 
minds  of  the  Galatians  very  diligently.  Firft,  That  they  are  fo 
bewitched  of  the  devil,  that  they  obey  not  the  truth  moft  clearly 
fet  before  their  eyes  Secondly,  That  they  crucify  Chriil  again 
in  themfelves.  Thefc  feem  to  be  iimple  and  plain  words,  and 
without  any  high  eloquence,  but  in  very  deed  they  are  io  mighty 
that  they  exceed  all  the  eloquence  of  man.  It  cannot  therefore 
be  comprehended  but  only  in  fpirit,  how  great  an  im.piety  it  is  to 
feek  to  be  jufllfied  by  the  righteoufnefs  of  the  law,  or  by  the  righ- 
teoufnefs and  merits  of  man.  For,  as  Paul  faidi  here,  it  is  nothing 
elfe  but  to  be  bewitched  of  the  devil ;  to  be  difobedient  to  the  truth, 
and  to  crucify  Chrifl:  again.  Arc  not  thefe  goodly  commendations 
of  the  righteoufnefs  of  ti\e  law  and  man's  own  righteoufnefs  ? 

The  apollle  therefore  is  inflamed  with  a  vehement  zeal,  and 
with  bitter  v/ords  he  reproveth  and  condemneth  the  prefumption  ot 
man's  own  righteoufnefs,  riling  upon  the  obfervation  of  the  law  of 
God,  and  chargeth  it  with  this  impiety,  that  it  crucifieth  again 
the  Son  of  God.  Seeing  tiien  it  is  fo  dangerous  a  thing,  it  can- 
not be  beaten  down  enough,  or  condemned  as  it  fhould  be;  for 
thereof  enfueth  fuch  a  fall,  as  is  no  lefs  than  the  fall  of  Lucifer, 
and  fuch  a  lofs  as  can  never  be  recovered,  and  therefore  he  ufeth 
fo  fliarp  and  rigorous  words  againfi:  it,  that  he  fpareth  not  the  very 
!aw  of  God;  againll:  the  which  he  fo  bitterly  inveigheth,  that  he 
feemeth  utterly  to  rcjedl  and  condemn  it.  And  thi?  doth  he, 
being  conftralned  by  great  neceffity;  for  otherwife  he  could  not 
withftand  the  falfe  apoltles,  nor  defend  the  righteoufnefs  of  faith 
againfi  them.  Ahhough  then  that  the  law  be  holy,  juft:  and  good 
yet  it  mufl:  put  on,  as  it  were  the  vifor  of  a  hypocrite,  feeklng  to 
be  jufHfied  by  works.  Now  he  preffeth  them  with  an  argument, 
whereof  they  themfelves  had  good  experience,  and  which  they 
could  not  deny. 


GALATIANS.  177 

Vcrfe  2.   Thh  only  zuould  I  ham  cf  you,  recrheJ  ye  the  Spirit  Jy 
the   luorks  cf  the  laiv,  or  by  the  hearing  offaiih  P 

He  fpe;ik.eth  thefe  words  with  a  certain  indignation  and  contempt 
of  the  falfe  apoftles.  If  I  had  nothing  elfe  againll  you  but  even 
your  own  experience  (faiih  he)  yet  have  I  enough.  As  if  he 
fhould  fay,  Go  to  now,  anfwer  mc,  I  pray  you,  wlio  am  your 
fcholar  (for  ye  are  fo  fuddenly  become  doftors,  that  ye  are  now 
my  mailers  and  teachers,)  Recei'ved  ycihe  Spirit  by  the  <:uorIiS  of  the 
laiUy  or  by  the  hearing  of  faith  ?  With  this  argument  he  fo  con  vine- 
cth  them,  that  they  have  nothing  to  reply  again.  For  their  own 
experience  is  ahogether  agalnft  them,  viz.  That  they  had  received 
the  Holy  Ghoit,  Bot  by  tlie  works  of  the  law,  but  by  the  preach- 
ing of  the  gofpel. 

Here  again  I  warn  you,  that  Paul  fpeaketh  not  only  of  the  ce- 
remonial law,  but  of  the  whole  law  :  For  he  groundeth  his  argu- 
ment upon  a  fufficient  divifion.  If  he  Ihould  fpeak  of  the  ceremo- 
nial lav/  only,  it  v/^re  not  a  fuiiicient  divifion.  It  is  an  argument 
therefore  ftanding  upon  two  parts,  whereof  the  one  muft  needs  be 
true  and  the  other  falfe;  that  is,  either  ye  received  the  Holy  Ghoil 
by  the  law,  or  by  the  hearing  of  faith.  If  by  the  law,  then  not 
by  the  preaching  of  faith.  If  by  the  preaching  of  faitJi,  then  not 
by  the  law.  'there  is  no  mean  betwixt  thefe  two.  For  ail  thst 
is  not  the  Holy  Ghod  or  the  preaching  of  faith,  is  the  law. 
Here  are  we  in  the  matter  of  juftification.  But  to  attain  to  julH- 
fication,  there  is  no  other  way  but  either  the  voice  ol^  the  gofpel, 
or  the  voice  of  the  law.  Wherefore,  the  law  is  here  taken  gene- 
rally, as  wholly  feparate  from  the  gofpel.  But  it  is  not  the  cere- 
monial law  only  that  is  feparate  from  the  gofpel,  but  alio  the  moral 
law,  or  the  law  of  the  ten  commandments.  Wherefore  Paul 
fpeaketh  here  of  the  whole  law. 

He  groundeth  his  argument  upon  a  fufficient  diiKn6tion,  after 
this  fort:  Tell  me,  (laith  he)  Received  ye  the  Spirit  by  the  ivorh 
of  the  laiu,  or  by  the  hearing  of  faith  ?  Anfwer  me  to  this.  Ye 
cannot  fay  that  this  was  done  by  the  law.  For  fo  long  as  ye  were 
under  the  law,  and  did  the  works  thereof,  ye  never  received  the 
Holy  Ghod.  Indeed  ye  taught  and  heard  the  law  of  Mofes  every 
Sabbath;  but  it  hath  not  been  heard  or  feen  that  ever  the  Holy 
Ghoft  was'  given  to  any,  either  doflor  or  difciple,  through  the 
preaching  of  the  law.  Moreover,  ye  have  not  only  taught  and 
lieard  the  law,  but  alfo  ye  have  labored  with  all  your  pov/er  to  per- 
form the  fame  by  your  works,  whereby  ye  fhould  molt  of  all  have 
received  the  Holy  Ghoft,  it  he  had  been  given  by  the  law,  feeing 
ye  were  not  only  teachers  and  hearers,  but  alfo  doers  of  the  law; 
and  yet  ye  cannot  fhew  me  that  this  was  done  at  any  time.  But 
as  foon  as  the  hearing  of  faith  or  the  gofpel  came  unto  you,  by  and 
by  ye  received  the  Holy  Ghoft,  by  the  hearing  of  faith  only,  be- 
fore  ye  had  done  any  work,  or  fhewed  any  fruit  of  the  gofpel. 

A  a 


178  GALATIANS. 

For,  oS  Luke  witnclTeth,  in  the  A(5ts,  x.  44.  xi.  15.  xix.  5,  6. 
at  the  preaching  only  of  Peter  and  Paul,  the  Holy  Ghoft  came 
upon  thofe  who  heard  the  woid,  through  whom  alio  they  received 
a;vers  gifts    lb  that  they  fpake  with  new  tongues. 

It  is  manirefl  therefore  that  by  the  preaching  of  fai^i  only,  ye 
received  the  Holy  Gholl:,  before  ye  did  any  good  work,^or  brought 
forth  any  fruits  cf  the  gofpel.  On  the  other  fide,  the  accompHlhing, 
of  the  law  never  brought  the  Holy  Ghofl:;  much  lefs  could  the 
hearing  only  of  the  lav/  do  it.  Therefore ,  not  only  the  hearing, 
of  the  law,  but  that  affeflion  and  zeal  alfo,  whereby  ye  go  about 
to  accomplifli  the  law  by  your  works,  is  vain  and  unprofitable. 
Wherefore,  although  a  man  labor  to  do  all  things;  although  he 
have  a  zeal  of  God,  and  with  all  his  endeavor  go  about  to  be  faved 
by  the  law,  and  exercife  himfelf  day  and  night  in  the  righteoufnefs- 
thereof,  notwithftanding  he  doth  but  labor  and  confume  himfelf  in- 
vain.  For  they  who  are  ignorant  of  the  righteoufnefs  of  God^ 
and  go  about  to  eftabhlh  their  own  righteoufnefs  (as  Paul  faith  in- 
another  place)  do  not  fubmit  themfelves  unto  the  righteoufnefs  of 
God,-  Rom.  X.  3.  Again,.  Ifracl  "juh'ich  fcUoived  the  lazu  of  rig h- 
teoujhtfs,  attained  nc^t  to  t/je  hiiv  of  righicoufnefsy  i5c.  Rom.  xi.  7.. 
Now,  Paul  fpeaketh  here  of  the  manifeftation  of  the  Holy  Gholb 
in  the  primitive  church.  For  the  Holy  Gholt  came  down  in  a 
manifefl  likenefs  upon  thofe  that  did  believe,  and  by  this  fign  did 
plainly  witnefs  that  he  was  there  prefent  at  the  preaching  of  the 
apoftles,  Ma^th.  iii.  16.  alfo  that  they  who  heard  the  word  of  faillx 
preached  by  the  apoiUes,  were  accepted  as  righteous  before  God^ 
for  cKq  the  Ploly  Gholl:  v/ould  net  have  come  down  upon  them* 

7  be  argument  of  the  book  conlaitwfg  the  jiBs  of  the  Jlpoflles. 

WHEREFORE  we  mufl  diligently  weigh  and  confider  the 
force  of  this  argument,  which  is  fo  often  repeated  in  the 
Acts  of  the  Apoillcs,  which  book  is  written  to  confirm  and  efla?- 
biifn  this  arguaiicnt,  for  it  teacheth  nothing  elfe  but  tiiat  the  Holy 
Ghoft  is  not  given  by  the  law,  but  by  the  hearing  of  the  golpel. 
For  when  Peter  preached,  the  Holy  Ghoft  forthwith  fell  upon  all 
thole  that  heard  him,  and  in  one  day  \^ooo,  who  were  prelent  at 
^^  preaching  of  Peter,  believed  and  received  the  Holy  Ghoft, 
Ads  tiv  So  Cornelius  received  the  Holy  Ghoft,  not  by  the  alms 
wlii^h  he  gave,  but  when  Peter  had  opened  his  mouth,  and  was 
yet  in  fpeaking,  the  Hcly  Ghoft  fell  upon  all  them,  who  with  Cor- 
nelius heard  the  word.  Acfis  x.  44.  Thefe  are  manifeft  argu- 
ments,  experiences,  and  divine  works   which  cannot  deceive  us. 

Luke  alfo  writeth  of  Paul  in  the  xvth  of  the  A61s,  that  where 
he  had  preached  the  gofpel  together  with  Barnabas  among  the  Gen- 
tiles, and  was  returned  to  Jcrufalem,  he  fct  himfelf  againft  the 
Pharifees  and  difciplcs  of  the  ajioilles,  who  urged  circumcifion  and 
ihe  keeping  of  the  hiv/,  as  neccllary  to  falvation,  whofe  mouths  he 


GALATIANS.  179 

lb  flopped  (faith  Luke)  in  fhcwing  what  things  he  and  Barnabas 
had  done  amongfl  the  Gentiles,  that  the  whole  church  was  amazed 
at  the  hearing  thereof,  efpecially  when  they  heard  that  God  had 
wrought  fo  many  and  fo  great  miracles  and  wonders  among  the 
Gentiles;  and  when  they  who  bear  a  zeal  to  the  law,  did  wonder 
how  it  could  be  that  the  uncircumcifed  Gentiles,  not  doing  the 
law  nor  the  works  thereof,  nor  having  the  rightcoufncfs  of  the 
law,  fhould  notwithftanding  attain  to  this  grace,  to  be  jultified  and 
receive  the  Holy  Ghoft  as  well  as  the  Jcv/3  that  v/ere  circumcifed  ; 
here  Paul  and  Barnabas  did  alledge  nothing  elfe  but  manifeft  ex- 
perience; wherewith  they  were  fo  confounded,  that  they  had  no- 
thing to  reply  again.  By  this  means  Paulus  Sergijis  the  lieutenant, 
and  all  thofe  cities,  regions,  kingdoms  and  countries  where  the 
awolHes  had  preached,  by  the  preaching  of  faith  only  did  believe, 
witnout  the  law  and  the  works  thereof. 

In  the  whole  book  therefore  of  the  Ads  there  is  nothing  elfe 
iiMndled  in  efFe<5t,  but  that  it  behoveth  as  well  Jews  as  Gentiles, 
as  Vvcll  righteous  as  unrighteous,  to  be  juitiiied  by  faith  alone  in 
Chrifl:  Jefus,  without  the  law  and  the  works  thereof.  The  v\:hich 
thing  doth  appear  as  well  by  the  preaching  of  Peter,  of  Paul,  of 
Stephen,  of  Phihp  and  the  other  apoftles,  as  alio  by  the  examples 
of  the  Gentiles  and  Jews.  For  as  God  gave  the  Holy  Ghofl  to 
the  Gentiles  who  lived  without  the  law,  by  the  preaching  of  the 
gofpel ;  fo  did  he  give  the  fame  to  the  Jews;  yet  not  by  the  law  nor 
by  the  ceremonies  and  facrliices  commanded  in  the  law,  but  by  the 
preaching  of  faith  only.  Nov%',  if  the  law  had  been  able  to  juftify, 
and  the  righteoufnefs  of  the  law  had  been  neceffary  to  falvation, 
then  doubtlefs  the  Holy  Ghoft  had  not  been  given  to  the  Gentiles 
v/ho  kept  not  the  law.  But  experience  itfeif  doth  plainly  witnefs, 
that  the  Holy  Ghoft  was  given  unto  them  without  the  law;  (and 
this  did  theapoftles,  both  Peter,  Paul,  Barnabas  and  others  fee) 
therefore  the  law  doth  not  juftify,  but  faith  only  in  Chrift,  which 
the  gofpel  fetteth  forth. 

Thefe  things  are  diligently  to  be  marked,  becaufe  of  the  adver- 
faries  ivho  do  not  confider  what  is  handled  in  the  Ads  of  the 
apoftles.  1  myfeif  in  times  paft  alfo  read  this  book,  when  indeed 
I  underftood  in  it  nothing  at  all.  Therefore  when  thou  heareft  or 
readeft  in  the  Acls  of  the  apoftles,  or  wherefoever  it  be  in  the 
fcriptures,  this  word  Gentiles^  thou  muft  think  that  it  is  not  to  be 
underftood  literally  of  the  common  nature  of  the  Gentijes,  but  it 
carrieth  with  it  a  fpiritual  meaning,  and  is  to  be  taken,  not  for 
thofe  who  are  under  the  law,  as  were  the  Jews,  (as  before  is  faid 
in  the  fecond  chapter;  JVe  ivho  ar:  jfeivs  by  nature,  is'cj  but  for 
thofe  who  are  without  the  law.  Wherefore  to  fay  that  the  Gen- 
tiles are  juftified  by  faith,  is  nothing  elfe,  but  that  they  who  obferve 
not  tlie  law,  nor  do  the  works  thereof,  who  are  not  circumcifed, 
who  facrifice  not,  &c.  are  juftified  and  receive  the  Holy  Ghoft. 
By  what  means  ?  Not  by  the  law  and  the  works  thereof  (for  they 


i8o  GALATIANS. 

have  no  \r.\v)  but  freely  and  without  any  other  means,  except  only 
the  bearing  of  the  gof}»cl, 

tio  Cornelius  and  his  friends  vhom  he  had  called  to  his  houf:?, 
do  nothing,  neither  look  they  upon  any  works  going  before,  and 
yet  as  many  as  are  prefent,  receive,  the  Holy  Ghojfl:.  No  mm 
fpeakcth  bat  Peter,  they  fitting  by  do  nothing,  they  think  not  of 
tiie  law,  much  lefs  do  they  keep  it,  they  ficriiice  not,  they  care 
not  for  the  receiving  of  circitmcifion,  but  only  are  bent  to  hear  that 
which  Peter  fne-iketh.  He  bv  his  preaching  hrotioht  the  Holy 
Ghoft  into  their  hearts  as  it  were  vilibly;  For  ihry  /pake  luhh 
ton  Til '^s  and  glorified  God. 

But  fome  man  mny  here  cavil  and  fiy,  Who  knoweth  whether 
it  were  the  Holy  Ghofl:  or  not  ?  Well  kn  him  cavil.  Sure  it  is, 
that  the  Holy  Ghoft  fo  bearing  witnefs  doth  not  lie,  but  hereby 
flieweth  that  he  acccpteth  the  Gentiles  for  righteous,  and  juftifieth 
them  by  no  other  means  than  by  the  only  voice  of  the  gofpel,  or 
hearing  of  faith  in  Chrift  preached.  We  may  fee  alfoin  the  Afis 
how  greatly  the  Jews  marvelled  at  thi-.  new  and  (irarge  thing  :  For 
the  faithful  who  were  of  the  circumcillon,  and  came  with  Peter 
to  C.2farea,  feeing  the  gift  of  the  Holy  Ghoil:  to  be  poured  out 
alfo  upon  the  Gentiles  in  the  houfe  of  Cornelius,  were  aftonifncd, 
Ads  X.  45.  Alfo  they  that  were  at  Jerufalem,  complained  of 
Peter  for  that  he  went  in  to  men  uncircumcifed  and  did  eat  with 
them,  A6U  xi.  2.  But  when  they  heard  the  matter  declared  by 
Peter  in  order  as  it  was  done  touching  Cornelius,  they  marvelled, 
{ind  glorified  God,  faying,  Thcv  hath  God  alfo  to  the  Gentdes  grant' 
ed  rtt>cniancc  unto  life,  Adls  xi.  18. 

This  report  therefore  and  this  fame,  that  God  had  given  falva- 
tion  alfo  to  the  Gentiles,  was  at  the  firft  not  only  intolerable,  but 
alfo  a  great  offence,  even  to  the  believing  Jews,  which  they  could 
not  eafily  fhake  off;  for  they  had  this  prerogative  above  all  other 
nations,  that  they  were  the  people  of  God.  Ti;e  adoption,  the 
glory,  the  worfi-iip,  &c.  belonged  to  them,  Rom.  ix.  4.  Moreo- 
ver, they  exercifcd  themfelvcs  in  the  righteoufnefs  of  the  law,  they 
labored  all  the  day  long,  th-i^y  bore  the  burden  and  heat  of  the  dry. 
Moreover  they  had  the  promifes  as  touching  the  obfervation  of  the 
law;  tl:icrefore  they  could  not  but  murmer  againft  the  Gentiles, 
and  fay.  Behold  the  Gentiles  come  but  even  now,  and  have  not 
fuffered  any  heat,  or  born  any  burden  ;  notwithftanding  they  have 
the  fame  righteoufncfs  and  Holy  Ghoft  without  labor,  which  we 
by  labor  and  by  the  heat  and  burden  of  th.e  day  conld  not  obtain, 
Matth.  XX.  II,  12.  Indeed  they  have  labored,  but  that  was  but 
one  hour,  and  by  this  labor  they  arc  more  refreflied  th^n  wearied. 
Wherefore  rhen  hath  God  tormented  us  with  the  law,  if  it  avail 
nothing  to  thfi^  obtaining  of  righteoufncfs  ?  He  now  preferrcth  the 
Gen«-ik's  before  us  who  hiive  been  fo  long  burdened  with  tlie  yoke 
of  the  law.  For  we  who  are  the  people  of  God,  have  been  vexed 
all  the  day  long;  but  they  who  are  not  the  people  of  God,  neither 


GALATIANS.  i8i 

have  any  kw,  nor  have  done  any  good  at  all,  are  made  equal 
with  us. 

And  for  this  caufe  the  council  of  the  apoftles,  upon  great  ne- 
ceffity  was  affembled  at  Jerufalem  to  fatisfy  and  pacify  the  Jews; 
who  thou^^h  they  believed  in  Chrifl,  yet  was  this  opinion  notv/ith- 
ftanding  deeply  rooted  in  their  hearts,  that  the  law  of  Mofes  ought 
to  be  obferved.  There  Peter  upon  his  experience,  fet'himlelf 
againfl  them,  faying,  Forafmuch  then  as  God  ga^ve  them  the  like  gifts 
as  he  did  unto  its,  rvho  believed  on  the  I^ord  jfefus  Chrij},  <what  luas 
I  that  I  CQuU  n.vithjland  God?  Ads  xi.  17.  Again  And  God 
ivh'tch  knoiveth  the  hearts^  hare  them  ivltnefsy  giving  them  the  Holy 
Ghojif  even  as  he  did  unto  us  :  And  put  no  difference  bettvecn  us  and 
ihern^  purifying  their  hearts  hy  faith,  Noiu  therefore  ^vihy  tempt  ye 
God.,  to  put  a  yoke  upon  the  neck  of  the  difciples,  ivhich  neither  our 
fathers  nor  ive  ivere  able  to  bear,  i^c  A<5ls  xv.  8,  9,  10.  With 
thefe  words  Peter  at  once  overthroweth  the  whole  law.  As  if  he 
fhould  fay,  We  will  not  keep  the  law,  for  we  are  not  able  to  keep 
it ;  but  we  believe  through  the  grace  of  our  Lord  Jefus  Chrift  to, 
be  faved,  even  as  they  did.  So  Peter  here  ftandeth  altogether 
unto  this  argument,  that  God  gave  unto  the  Gentiles  the  felf-fame 
grace  that  he  gave  to  the  Jews.  As  though  he  would  fay,  When 
I  preached  to  Cornelius,  I  learned  by  mhie  own  experience,  that 
the  Holy  Ghoft  was  given  without  the  law  to  the  Gentiles,  by  the 
hearing  of  faith  only;  therefore  in  no  cafe  are  they  to  be  burdened 
with  the  law.  To  conclude,  fince  it  is  certain  that  neither  we  nor 
our  fathers  were  ever  able  to  fulfil  the  law,  it  behoveth  you  alio  to 
rejed  this  error,  that  righteoufnefs  and  falvation  coraeth  by  the  law: 
And  this  the  believing  Jews  did  by  litt'e  and  little;  but  the  wicked 
\yho  by  this  preaching  were  offended,  at  the  length  v/ere  altogether 
hardened. 

The  commendation  of  the  book  containing  the  Ads  of  the  Apojlles. 

00  in  the  A(5ts  ye  fliall  find  the  experience,  the  preftchings  and 
O  alfo  the  examples  of  the  apodles  lor  the  confirmation  of  this 
matter,  againil  this  obdinate  opinion  touching  the  righteoufnefs  of 
the  law.  And  we  ought  therefore  the  more  to  love,  and  the  more 
diligently  to  read  this  book  becaufe  it  containeth  moft  fubilantial 
teftimonies,  v/hich  are  able  to  comfort  and  confirm  us  againll  the 
papifts  our  J,ews;  vvhofe  abominations  and  coloured  hypocrify  wc 
impugn  and  condemn  by  our  doftrine,  that  we  may  fet  forth  the 
benefits  and  glory  of  Chrift.  Who,  though  they  have  no  fubilan- 
tial matter  to  alledge  againfl  us,  (whereas  the  Jews  might  have 
laid  againfl:  the  apoftles,  that  they  had  received  the  law  and  all  the 
ceremonies  from  God)  yet  notwithitanding  they  are  no  lefs  obfli- 
nate  in  defending  their  curfed  traditions  and  abominations,  than 
the  Jews  were  in  maintaining  their  law  which  they  liad  received 
from  God,  glorying  and  boalting  that  they  fit  in  the  place  of  bi- 


,Si  GALATIANS- 

(hops,  and  that  the  authority  to  govern  the  churches,  is  committed 
unto  them  :  Whereby  they  would  bring  us  into  bondage,  and 
wreft  from  us  this  article,  that  we  are  juftified,  not  by  faith  form- 
ed and  adorned  with  charity  (as  they  fay)  but  by  faith  alone.  But 
we  fet  ap,ain{l  them  the  book  of  the  Ads;  let  them  read  this  book, 
and  confider  the  examples  contained  in  it,  and  th^y  fliall  find  this 
to  be  the  fum  and  argument  thereof,  that  we  are  juftified  by  faith 
only  in  Chrift  without  works,  and  that  the  Holy  Ghoft  is  given 
by  the  hearing  only  of  faith,  at  the  preaching  of  the  gofpel,  and 
not  at  the  preaching  of  the  law,  nor  by  the  works  of  the  law. 

Wherefore  thus  teach  we;  O  man,  although  thou  faft,  give  alms, 
honor  thy  parents,  obey  the  magiftrate,  &c.  )'et  art  thou  not  jufti- 
fied thereby.  This  vcice  of  the  law,  honor  thy  parents,  or  any 
other  elfe  either  heard  or  fulfilled,  doth  not  juftify.  W^hatthen  ? 
To  hear  the  voice  of  the  fpoufe,  to  hear  the  word  of  faith  :  This 
word  being  heard,  doth  juftify.  Wherefore?  Becaufe  it  bringeth 
the  Holv  Ghoft,  whichjuftifieth  a  man,  and  maketh  him  righteous 
before  God. 

Hereby  we  may  fee  what  is  the  difference  between  the  law  and 
the  gofpel ;  the  law  never  bringeth  the  Holy  Ghoft,  but  only  teach- 
eth  what  we  ought  to  do;  therefore  it  juftifieth  not :  But  the  gof- 
pel bringeth  the  Holy  Ghoft,  becaufe  it  teacheth  what  we  ought 
to  receive.  Therefore  the  law  and  the  gofpel  are  two  contrary 
dodrines.  To  put  righteoufnefs  therefore  in  the  law,  is  nothing 
clfe  but  to  figh.t  againft  the  gofpel.  For  Mofes  with  liis  law  is  a 
fevere  cxaClor,  requiring  of  us  that  we  (hould  work,  and  that  we 
/hould  give;  briefly,  it  requireth  and  exadeth.  Contrariwife, 
the  gofpel  giveth  freely  and  requireth  of  us  nothing  elfe,  but  to  hold 
out  our  hands,  and  to  take  that  which  is  offered.  Now  to  exad 
and  to  give,  to  take  and  to  offer  are  things  contrary,  and  cannot 
ftand  together;  for  that  which  is  given,  I  take  ;  but  that  which  I 
give,  I  do  not  take,  but  I  offer  it  unto  another.  Therefore  if 
the  gofpel  be  a  gift,  it  requireth  nothing.  Contrariwifc,  the  law 
givedi  nothing,  but  it  req\iiieth  and  iiraitly  cxadeth  of  us,  yea, 
even  impolTible  things. 

Of  Cornelius  in  ihc  tenth  of  the  Ads, 

HERE  our  adverfaries  fet  againft  us  the  example  of  Cornelius : 
Cornelius  (fay  theyj  iims  (as  Luke  witneffeth)  a  good  tnan, 
jufl  and  fearing  God,  lahj  gave  alms  to  the  people,  and  prayed  to  God 
eontinually;  therefore  of  congruence  he  did  merit  the  forgivenels  of 
fins,  and  the  fending  of  the  Holy  Ghoft.  I  anfwcr,  Cornelius 
was  a  Gentile,  and  this  cannot  the  adverfaries  deny  ;  for  the  words 
which  Peter  ailcdgeth  in  the  xth  chapter  of  the  Ads,  do  plainly 
witnefs  the  fame.  7'e  hnoiv  (faith  he)  hoiv  that  it  is  an  unlaiuful 
thing  for  a  man  that  is  a  jfeiv,  io  keep  eompany,  or  come  unto  one  of 
smother  nation:  But  Gcd  hath  fheived  me^  that  Jjhonld  not  call  any 


GALATIANS.  tSj 

man  common  or  unckafiy  A(fl:s  x.  dS.  He  was  therefore  a  Gentile, 
and  notcircumcifed,  not  keeping  the  law,  yea,  not  once  thinking 
of  it,  becaufe  it  pertained  nothing  unto  him;  and  yet  notwithftand- 
ing  he  was  juftihed  and  received  the  Holy  Ghoft.  And  tliis  ar- 
gument (as  I  faid)  is  handled  throughout  the  whole  book  of  the 
Adls,  viz.  that  the  law  availeth  nothing  to  righteoufnefs. 

Let  this  fuffice  then  for  the  defence  of  the  article  of  jufKficatior^ 
that  Cornelius  was  a  Gentile,  not  circumcifed,  not  keeping  the 
law;  therefore  he  was  not  j unified  by  the  law,  but  by  the  hearing 
of  faith.  God  juftifieth  therefore  without  the  law,  and  fo  confe- 
qucntly  the  law  availeth  nothing  to  righteoufnefs;  for  otherwife 
God  would  have  given  the  Holy  Ghof!:  to  the  Jews  only,  who 
had  the  law  and  kept  it,  and  not  to  the  Gentiles  who  had  not  the 
law,  and  much  lefs  did  accomplifli  it.  But  God  wrought  quite 
contrary;  for  the  Holy  Ghoft  was  given  to  them  that  kept  not 
law;  wherefore  righteoufeefs  cometh  not  by  the  law.  By  this 
means  the  objedion  of  the  adverfaries,  who  do  not  underhand  the 
true  manner  of  juftification,  is  anfwered. 

Here  again  the  adverfaries  objeft  againll,  and  fay,  Be  it  fo  that 
Cornelius  was  a  Gentile,  and  did  not  receive  the  Holy  Ghoft  by 
the  law,  yet  notwithftanding  forafmuch  as  the  text  faith  plainly, 
that  he  ivas  a  jujl  man^  fearing  God,  giving  ahnsy  l5c.  it  may  feem 
that  by  thefe  works  he  deferved  to  have  the  Holy  Ghoft  afterwards 
given  unto  him.  I  anfwer,  that  Cornelius  was  a  juft  and  a  holy 
man  in  the  Old  Teftament,  becaufe  of  his  faith  in  Chrift  who  was- 
te come,  as  all  the  fathers,  prophets  and  godly  kings  were  righte- 
ous and  received  fecretly  the  Holy  Ghoft  through  faith  in  Chrif?- 
to  come.  But  thefe  popifh  fophifters  put  no  difference  between 
faith  in  Chrift  to  come,  and  in  Chrirt  v/ho  is  already  come.  Where- 
fore if  Cornelius  had  died  before  Chrift  was  revealed,  yet  had  he 
not  been  damned,  beca-ufe  he  had  the  faith  of  thefuhers  who  were 
faved  by  faith  only  in  Chrifi  to  come,  A<51:s  xv.  i  \.  He  remaineth 
then  always  a  Gentile,  uncircumcifed  and  without  the  law,  and 
yet  notwithftanding  he  worfliipped.  the  felf-fame  God  whom  the 
fathers  worfhipped  by  faith  in  the  Meffias  to  come..  But  now, 
becaufe  the  Meflias  was  already  come,  neceffary  it  was  that  it  fhould 
be  fhewed  unto  him  by  the  apoftle  Peter,  that  he  was  not  now  to- 
be  looked  for,  but  that  he  was  already  come. 

And  this  article  concerning  faith  in  Chrift  to  be  revealed,  and 
in  Chrift  now  revealed  (that  I  may  touch  this  alfo  by  the  way) 
is  very  neceffary  to  be  known.  For  feeing  that  Chrift  is  now  re- 
vealed, we  cannot  be  faved  by  faith  in  Chrift  to  come,  but  we  muft: 
believe  that  he  is  already  come,  hath  fulfiled  all  things,  and  abo- 
lifhed  the  law.  Therefore  neceffary  it  was  alfo  that  Cornelius 
fhould  be  brought  to  another  l>elief,  not  that  Chrift  was  yet 
to  come,  as  he  did  believe  before,  but  that  he  was  already 
come.  So  faith  giveth  pkce  to  faith  :  From  faith  to  faith, 
Rom.  i.    17. 


i84  GALATIANS. 

The  popifh  fchool-mcn  therefore  are  deceived,  when  they  fay, 
for  the  maintenance  of  their  opus  congnmniy  or  merit  before  grace, 
that  Cornelius  by  the  natural  and  moral  works  of  reafon,  dcfcrvtd 
grace  and  the  fending  of  the  Holy  Gholl:.  For  to  be  a  juft  man 
and  fearing  God,  are  the  properties,  not  of  a  Gentile,  or  of  a 
natural  man,  but  of  a  fpiritual  man,  who  hath  faith  already-  For 
unlefs  he  did  believe  in  God  and  fear  him,  he  could  not  hope  to 
obtain  any  thing  of  him  by  prayer.  The  firfl:  commendation  there- 
fore that  Luke  givetli  unto  Cornelius,  is  this,  that  he  is  a  righteous 
man  and  fearing  God;  afterwards  he  commcndcth  him  for  his 
works  and  aim-deeds.  This  our  adverfaries  do  not  confider,  but 
lay  hold  only  upon  this  fentence,  that  he  gave  alms  unto  the  poor ; 
for  that  fcemeth  to  make  for  the  eftablilhing  of  their  merit  ot  con- 
gruence or  defert  going  before  grace.  But  firft  the  perfon  or  the 
tree  muft  be  commanded,  and  then  the  works  and  the  Iruit.  Cor- 
nelius is  a  good  tree,  for  he  is  righteous  and  feareth  God  ;  therefore 
he  biingeth  forth  good  fruit,  he  giveth  alms,  he  calleth  upon  God, 
and  thefe  fruits  pleafe  God,  becaufe  of  his  faith.  Wherefore  the 
angel  commendeth  Cornelius  for  his  faith  in  Chriit  who  was  to 
come,  and  bringeth  him  from  that  faith,  to  another  faith  in  Chrifl 
who  was  already  come,  when  he  faith.  Call  for  one  Simon^  'whofe 
Jirnmm  is  Peter  :  HeJloaU  tell  thee  ivhat  thou  onghtcjl  to  do,  l^c. 
A(5ts  X.  5,  6.  Like  as  then  Cornelius  was  without  the  law  before 
Chrift  was  revealed,  even  fo  after  Chrifl:  was  revealed,  he  received 
neither  the  law  nor  circumcifion.  And  as  he  kept  not  the  law  be- 
fore, (o  did  he  not  keep  it  afterwards.  This  argument  therefore 
concludeth  ftrongly  :  Cornelius  was  juftified  without  the  law, 
theiefore  the  law  juflifieth  not. 

Nanman  ihs  Syrian, 

LIKEWISE  Naaman  the  Syrian  was  (no  doubt)  a  good  and 
a  godly  man,  and  had  a  religious  and  reverent  opinion  of 
God.  And  although  he  was  a  Gentile  and  belonged  not  to  the 
kingdom  of  Mofe?,  which  then  liourifiied  ;  yet  notwithltanding  his 
fleOi  was  clcanfcd,  and  the  God  of  Ifreal  was  revealed  unto  him, 
and  he  received  ihe  Holy  GhoxL.  For  thus  he  faith,  Noiv  I  Imiu 
that  there  is  no  God  in  all  the  earthy  hut  in  Ifrael,  2  Kings  v.  15. 
He  doth  nothing  at  all,  he  keepeth  not  the  law,  he  is  not  circum- 
cifed,  but  only  he  prayeth,  th;it  fo  much  of  that  earth  might  be 
j-iven  unto  him,  as  two  mules  fnould  be  able  to  carry  away.  More- 
over, it  appeareih  that  faith  was  not  idle  in  him.  For  thus  he 
fpcaketh  to  the  prophet  Eliflia,  verfe  17,  18,  Thy  fcrvant  will 
iencejorth  o/Jcr  neither  burnt  offerings,  nor  facrfice  unto  other  gods, 
but  vnto  the  Lord,  In  this  thing  the  Lord  pardon  tky  fervant,  that 
nvhen  my  ma/ler  goeth  into  the  houff.  of  Rimmon  to  luorfhip  there,  and 
^  IciUiith  on  my  hand,  and  I  hwiu  niyfcf  in  the  l.oufe  of  Rimmon  : 


GALATIANS.  185 

when  I  hoiv  donvn  my f el f  in  the  houfe  of  Rimmon,  the  Lord  *  pardon 
thy  fervant  in  this  thing.  And  he  /aid  unto  him.  Go  in  peace.  So 
■was  he  juftlfied.  The  Jew  hearing  this,  fretteth  for  anger,  and 
faith,  What !  Should  the  Gentile  be  juftified  without  the  keeping 
of  the  law  ?  Should  he  be  compared  with  us  who  are  circumcifed  ? 

The  Gentiles  jujlified  nviihout  the  Ja-vo^  even  nvhen  the  laiu  and 
policy  of  Mofes  ijoas  yet  in  force. 


T 


"THEREFORE  God,  long  before,  when  the  kingdom  of 
Mofes  was  yet  ftandmg  and  fiourifhing,  did  ftiew  that  he 
juftifieth  men  without  the  law,  as  indeed  he  juftified  many  kings 
in  Egypt  and  in  Babylon  ;  alfo  Job  and  many  other  nations  of  the 
eaft.  Moreover,  Nineveh,  a  great  city,  was  jufHiied,  and  recived 
the  promife  of  God,  that  it  fhould  not  be  deftroyed.  By  what 
means  ?  Not  becaufe  it  heard  and  fulfilled  the  law,  but  becaufe  it 
believed  the  word  of  God  which  the  prophet  Jonah  preached.  For 
fo  faith  the  prophet ;  So  the  people  of  Nineveh  believed  God,  and  pro- 
claimed a  fajl,  and  put  on  fachcloth^  Jonah  iii.  5.  that  is  to  fay, 
they  repented.  Our  adversaries  do  craftily  pafs  over  this  word 
believed,  and  yet  the  effeft  of  all  together  refteth  therein.  Thou 
readeft  not  in  Jonah  :  and  the  Ninevites  received  the  law  of  Mofes, 
were  circumcifed,  offered  facrifice ,  fulfilled  the  works  of  the  law, 
but  believing  the  word,  they  repented  in  fackcloth  and  afhes. 

This  was  done  before  Chriil:  was  revealed,  when  that  faith  yet 
reigned,  which  believed  in  Chrifl  to  come.  If  then  the  Gentiles 
were  juflified  without  the  law,  and  received  fecretly  the  Holy 
Ghoft,  when  the  law  was  yet  in  force,  why  fhould  the  law  be  re- 
quired as  neceffary  to  righteoufnefs,  which  by  the  coming  of  Chrift 
is  now  abolifhed  ?  Wherefore  this  is  a  flrong  argument,  grounded 
upon  the  experience  of  the  Galatians,  Received  ye  the  Spirit  ly  the 
luorks  of  the  lanvy  or  by  the  hearing  of  faith  ?  Gal.  iii.  2.  For  they 
were  compelled  to  grant  that  they  heard  nothing  of  the  Holy 
Ghofl,  before  the  preaching  of  Paul,  but  when  he  preached  the 
gofpel,  then  received  they  the  Holy  Ghoft. 

So  we  alfo  at  this  day,  convifted  by  the  teftimony  of  our  own 
confcience,  are  conftrained  to  confefs,  that  the  Holy  Ghoft  is  not 
given  by  the  law,  but  by  the  hearing  of  faith.  For  many  hereto- 
fore in  the  papacy,  have  gone  about  with  great  labor  and  ftudy,  to 
keep  the  law,  the  decrees  of  the  fathers,  and  the  traditions  of  the 
pope  ;  and  fome  with  continual  exercifes  in  watching  and  praying, 
did  fo  weary  and  weaken  their  bodies,  that  afterwards  they  were 
able  to  do  nothing  ;  whereby  notwithftanding  they  gained  nothing 

Bb 

*  He  fc?elcth  his  confcicnce  wounded  in  beings  prcfent  at  idol  fervice,  and 
therefore  defireth  God  to  forgive  him,  Icfl  others  by  his  example  might  fail 
to  idolatry. 


i86  CALATIANS. 

tVi'^i  but  ihut  they  Hiifcrabiy  afili^^cd  and  tormented  themfelves, 
Thcv  could  never  attuia  to  a  quiet  conlclcnce  and  peace  in  Chiiil, 
but  continually  doubted  of  the  good-will  of  God  towards  them.  But 
now,  lincc  the  gofpel  teachcth  that  the  law  and  works  do  not  juf- 
tify,  but  faith  alone  in  Jefus  Chrift,  hereupon  followcth  a  moll 
certain  knowledge  and  undcrftanding  a  mod  joyful  confcience, 
and  a  true  judgment  of  every  kind  of  life,  and  of  all  thing?  elfe 
whatfoever.  Tiie  believing  man  may  now  eadly  judge,  that  the 
papacy,  with  all  the  religious  orders  and  traditions  thereof,  are 
wicked,  which  before  be  could  not  do.  For  fo  great  blindnefs 
reigned  in  -the  world,  that  we  thought  thofe  works  which  men  had 
devifed,  not  only  without  the  will  of  God,  but  alfo  contrary  to 
his  commandment,  to  be  much  better  than  thofe,  which  the  ma- 
giftrate,  the  houfl-jolder,  the  child,  the  f^rvant  did  at  the  com- 
mandment of  God. 

Indeed  we  ought  to  have  learned  by  the  word  of  God,  that  the 
religious  oi'der  of  the  pauifts  (which  only  they  call  holy)  are  wicked, 
iince  there  is  no  commandment  of  God,  or  teiHmony  in  the  holy 
fcripturesas  touching  the  fame.  Contrariwife,  other  orders  of  life, 
Vfh'ich  have  the  word  and  commandment  of  God,  are  holy,  and 
ordained  of  Gcd.  But  we  were  then  wrapped  in  fuch  horrible 
darknefs,  that  we  could  not  truly  judge  of  any  thing.  But  now, 
dncQ  the  clear  Hght  of  the  gofpel  doth  appear,  all  kinds  of  life  in 
the  world  are  under  our  judgment.  We  may  boldly  pronounce, 
out  of  the  word  of  Gcd,  that  the  condition  of  feivants,  which  be- 
fore the  world  is  mod:  vile,  is  fcir  more  acceptable  unto  God,  than 
all  the  religious  orders  of  the  papifts.  For  by  his  word  he  com* 
niendeth,  approveth  and  adorncth  the  ilate  of  fervants,  and  io  doth 
hi  not  the  orders  of  monks, friars  and  fuch  others.  Therefore  this  ar- 
gament  grounded  upon  experience,  ought  to  prevail  vvitli  us  alfo. 
For  although  many  men  in  the  papacy  wrought  many  and  great 
works,  yet  could  they  never  be  certain  of  the  will  of  God  towards 
tliem,  but  they  weic  always  in  doubt;  they  could  never  attain  to 
the  knowledge  of  God,  of  themfelvts,  of  their  calling  ;  they  ne- 
vf-r  felt  the  teilimony  of  the  Spirit  in  their  hearts:  But  now  that 
the  tiuth  of  the  gofpel  appeareth,  they  are  fully  inllruded  by  the 
hearing  only  of  faiih,   in  all  tlicfe  things. 

It  is  not  without  caufe  that  I  do  fo  largely  treat  of  thefe  things. 
I'or  it  fecjr.cth  to  rtafon  but  a  fmall  matter,  that  the  Holy  Gholl 
is  received  by  the  only  hearing  of  faith,  and  that  there  is  nothing 
clfc  required  of  us,  but  that  we  fetting  apait  all  our  works,  Ihould 
civc  ourfelves  only  to  the  hearing  of  the  gofpel.  Man's  heart  doth 
ijot  undcrftand  nor  believe  that  fo  great  a  treafurc,  namely,  the 
lioly  Ghcft,  is  given  by  the  hearing  of  faith  only  ;  but  reafoneth 
after  this  n)ani>er  ;  forgivenefs  of  fins,  deliverance  iran\  death,  the 
g.iving  of  the  Holy  Gl^-olt,  of  rigbtcoufnefs  and  evcrlalling  life,  are 
'•reat  thin-'S;,  therefore  if  thcii  wilt  obtain  thefe  ineftimablc  benelits. 


GALATIANS.  187 

flijou  mufi:  perform  fome  otlier  great  and  weiglity  matter.  This  opi- 
mo9  the  devil  doth  well  like  and  approve,  and  alfo  incrcafeth  the 
fame  in  the  heart.  Therefore  when  reafon  heareth  this;  thou  c-infl: 
do  nothing  for  the  obtaining  of  the  fcrgivcncfs  of  Hns,  but  niiiR 
only  hear  th€  word  of  God,  by  and  by  it  crieth  out,  and  faith, 
Fly  !  thou  makefl:  too  fmall  account  of  the  rcmillion  of  fins,  &c. 
So  the  ineftiraablc  greatnefs  of  the  gift,  is  the  caufe  that  we  cannot 
believe  it ;  and  becaufe  Lhis  incomparable  treafure  is  freely  offered, 
therefore  it  is  defjiiled.  ' 

But  this  vv^e  iTiiifl:  needs  learn,  that  forgivenefs  of  fins,  Chrifi, 
and  the  Holy  Ghol]:  are  freely  given  unto  us  at  the  only  hearing 
of  faith  preached,  notv/ithifanding  our  horrible  iins  and  dements. 
And  v/e  mud:  not  weigh  how  great  the  thing  is  that  is  given,  and 
how  unworthy  v/e  are  of  it  (for  fo  (fjould  the  greatnefs  of  the  gift, 
and  our  unwortJiinefs  terrify  us  ;)  but  we  mult  think  that  it  pleafetb 
God  freely  to  give  unto  us  this  unfjjeakable  g'ft,  unto  us  (I  fay) 
who  are  unworthy,  as  Chrift  in  Luke  faith,  Fear  not,  little Jtoch; 
for  it  is  your  Father'* s  good  plcafure  to  give  unto  you  :  Lo^  to  give 
unto  you  (iaith  he)  a  kingdom^  Luke  xii.  32.  To  v/hom  ?  To  you 
imworthy  who  are  his  little  flock.  If  I  then  be  little  and  the  thing 
great,  nay  rather  of  all  things  the  greatell)  which  God  hath  given 
unto  me,  I  mufl  thus  think,  that  he  is  alfo  great  and  only  great, 
who  giveth  it :  If  he  offer  it  and  will  give  it,  I  confidernot  mine 
own  fin  and  unworthinefs,  but  his  fatherly  good-will  towards  me, 
who  is  the  giver,  and  I  receive  the  gro^tnefs  of  the  gift  with  joy 
and  gladnefs,  and  am  thankful  for  fo  ineffimable  a  gift  given  freely 
unto  me,  tome  (I  fay)  unworthy,  by  the  hearing  of  faith. 

Here  again  foolifli  reafon  is  offended,  and  reprovethus.  fiying, 
Where  ye  teach  men  to  do  nothing  at  all  for  the  obtaining  of  fo 
great  and  ineflimable  a  gift,  but  to  hear  the  v/ord  of  God,  that 
feemeth  to  tend  to  the  great  contempt  of  grace,  and  to  make  men 
fecure,  idle  and  difTolute,  fo  that  they  flack  their  hands  and  do  no 
good  at  all.  Therefore  it  is  net  good  to  preach  this  dodrine,  for  it  is 
not  true  ;  but  men  mufl  be  urged  to  labor  and  to  exercife  them- 
felves  unto  righteoufnefs,  and  then  fhall  they  obtain  this  gift.  The 
felf-fame  thing  the  Pelagians  in  times  pafl  ofejeded  againit  the  chrif- 
tians.  But  hear  what  Paul  faith  in  this  place,  7^e  have  received  the 
Hsly  Ghojl;  not  by  your  own  labor  and  travail,  nor  by  the  v/orks 
of  the  law,  out  by  the  Ijearing  of  faith.  Briefly,  hear  what  Chrifl 
himfelf  (aith,  and  what  he  anfwereth  to  Martha,  being  veryrare- 
ful  and  hardly  bearing,  that  her  fifter  Mary,  fitting  at  the  feet  of 
Jefus  and  hearing  his  word,  fhould  leave  her  to  minifter  alone. 
Martha,  Martha,  ({kith  he)  thou  art  careful  and  troubled  about 
many  things  :  But  one  thing  is  needful,  yfnd  Mdry  hath  chofn  that 
good  part,  zvhichfloall  not  be  taken  axuay  from  her,  Luke  x.  4f,  42. 
A  man  therefore  is  made  a  chriflian,  not  by  working,  but  by 
hearing  :  Wherefbre  be  that  v/ill  exercife  himfelf  to  righteoufnefs 


188  GALATIANS. 

muft  firfl:  exercife  hi'mfelf  in  hearing  the  gofpel.  Now,  when  he 
hnth  heard  and  received  the  gofpel,  let  him  give  thanks  to  God 
with  a  joyful  and  a  glad  heart,  and  afterwards  let  him  exercife 
hiniitif  in  thofe  good  works  which  are  commanded  in  the  law,  fo 
that  the  law  and  works  may  follow  the  hearing  of  faith.  So  may 
he  quietly  walk  in  t>.e  light,  which  is  Chrift,  and  boldly  choofe 
and  do  works  net  hypocritical,  but  good  works  indeed,  fach  as 
he  knoweth  to  pleafe  God  and  to  be  commanded  of  him,  and  con- 
temn all  thofe  hypocritical  fhadows  of  free-will  woiks. 

Our  adverfaries  think  that  faith,  whereby  we  receive  the  Holy 
Ghoft,  is  but  a  light  matter ;  but  how  high  and  hard  a  matter  it  is, 
I  mylelf  do  find  by  expci  ience,  and  fo  do  all  they  who  with  me 
do  earneftly  embrace  the  lame  ?  It  is  foon  faid  that  by  the  hearing 
of  faith  only  the  Holy  Gholl:  is  received  ;  but  it  is  not  fo  eafily 
heard,  hud  hold  on,  believed  and  retained,  as  it  is  faid.  Where- 
fore, if  thou  hear  of  me  that  Chrift  is  that  Lamb  of  God  facrificed 
for  thy  (ins,  fee  alfo  that  thou  hear  it  effcftually.  Paul  very  aptly 
calleth  it  t/je  hearing  of  faith,  and  not  the  v/ord  of  faith,  (although 
there  be  fmall  difference)  that  is,  fuch  a  word  as  thou  hearing  doft 
believe,  fo  that  the  word  be  not  only  my  voice,  but  may  be  heard 
of  thee,  and  may  enter  into  thy  heart,  and  be  believed  of  thee  ; 
then  is  it  truly  and  indeed  the  hearing  of  faith,  through  the  which 
thou  received  the  Holy  Ghoft;  which  alter  thou  haft  once  receive 
ed,  thou  (halt  alio  mortiFy  diy  flefh. 

The  faithful  dp  find  by  their  own  experience,  how  gladly  they 
wonld  hold  and  embrace  the  woid  when  they  hear  it,  with  a  full 
faith,  and  abandon  this  opinion  of  the  law  and  their  own  righte- 
culnefs,  but  they  feel  in  their  flefh  a  mighty  refiftance  againlt  the 
Spirit,  for  reafon  and  the  flelh  will  needs  work  altogether.  This 
faying,  Te  mujl  he  circumcifcd  and  keep  the  lanv,  cannot  be  utterly 
rooted  out  of  our  minds,  but  it  ftickcth  faft  in  the  hearts  of  all  the 
faithful.  There  is  in  the  faithful  therefore  a  continual  conflid  be- 
tween the  hearing  of  faith  and  the  works  of  the  law  ;  for  the  con- 
fcience  always  murraureth,  and  thinketh  that  this  is  too  eafy  a  way, 
that  by  the  only  hearing  of  the  word  righteoufnefs,  the  Holy 
Ghoft,  and  life,  everlafting  is  promifcd  unto  us.  But  come  once 
to  an  earneft  trial  thereof,  and  then  tell  me  how  eafy  a  thing  it  is 
to  hear  the  word  of  faith  ?  Indeed  he  v/ho  giveth  is  great;  more- 
over, he  giveth  great  things  willingly  and  freely,  and  upbraideth 
no  m  til  therewith  ;  but  thy  capacity  is  hard,  and  faith  weak,  iiill 
ftriving  againft  thee,  fo  that  thou  art  not  able  to  receive  this  gift. 
But  let  thy  confcience  murmur  againft  thee  never  fo  much,  and  let 
this  come  never  fo  often  into  my  mind,  yet  ftand  faft;  and  hold 
out,  until  thou  overcome.  So  as  faith  incrcaleth  by  little  and  little, 
thatojinion  of  the  righteoufnefs  of  the  Ihw  will  dirainifli.  But  this 
cannot  be  done  without  great  conflids. 


GALATIANS.  189 

Verfe  g.    Are  ye  fooll/h  ?  Having  begun  in  the  Spirit,  are  ye  nonv 
made  perfeB  by  theJlrfJo  ? 

This  argument  being  concluded,  how  that  the  Holy  Ghoflcom- 
cth  not  by  the  works  of  the  law,  but  by  the  preaching  of  faith ;  he 
beginneth  here  to  exhort  and  terrify  them  from  a  double  danger  or 
incommodity.  The  firfl:  is,  Ai-e  ye  foolifi  ?  Having  begun  In  the 
Spirit,  are  ye  hn<w  mmle  perfect  by  the  jltfi  ?  The  other  followeth. 
Have  ye  frffered  Jo  great  things  'in  vain  ?  As  if  he  had  faid,  ye  be- 
gan in  the  Spirit,  that  is,  your  religion  was  excellently  well  begun: 
As  alfo  a  little  after,  he  faith,  Te  ran  ivelJ,  &c.  But  what  have 
he  gotten  thereby  ?  Indeed  ye  will  now  end  in  the  flefh. 

Paul  fetteth  here  the  ipirit  againft  the  flefn  ;  he  calleth  not  the 
flefh  (as  before  I  have  faid)  flefaly  hifb,  beaftly  paflions,  or  {^^- 
fual  appetites ;  for  he  treateth  not  here  of  luft,  and  fuch  otlier 
ilefhly  defires,  but  of  forgiven efs  of  fins,  of  juftifying  the  confci- 
cnce,  of  obtaining  righteoufnefs  before  God,  of  deliverance  from 
the  law,  fin  and  deatli  ;  and  yet  notwithftanding  he  faith  here, 
that  they  forfaking  the  fpiiit,  do  now  end  in  the  flelh.  Fle^Ii  there- 
fore is  here  taken  for  the  very  righteoufnefs  and  wifdom  of  the 
flefh,  and  the  judgment  of  reafon  which  feeketh  to  be  judificd 
by  the  law.  Whatfoever  then  is  moft  excellent  in  man,  the  fame 
Paul  calleth  flefh,  as  the  wifdom  of  reafon,  and  the  righteoufnefs 
of  the  law  itlelf. 

And  this  place  mufl  be  well  confidered,  becaufe  of  the  flander- 
ous  and  cavilling  papifts,  who  wreft  the  fame  againfl  us,  faying 
that  we  in  popery  began  in  the  fpirit,  but  now  having  married  wives, 
we  end  in  the  flefh.  As  though  a  fingle  life,  or  not  to  have  a  wife, 
were  a  fpiritual  life  ;  and  as  though  it  nothing  hindered  their  fpiri- 
tual  life,  if  a  man  not  contented  with  one"  whore,  have  many. 
They  are  mad  men,  not  underftanding  what  the  fpirit,  or  what 
the  flefh  is  :  the  fpirit  is  whatfoever  is  done  in  us  according  to  the 
fpirit :  the  flefli  whatfoever  is  done  in  us  according  to  the  flefh 
without  the  fpirit.  Wherefore  all  the  duties  of  a  chriflian  man,  as 
to  love  his  wife,  to  bring  up  his  children,  to  govern  his  family,  and 
fuch  like  (which  unto  them  are  worldly  and  carnal)  are  the  fruits 
of  the  Spirits  Thefe  blind  buzzards  cannot  difcern  things,  which 
are  the  good  creatures  of  God,  from  vices. 

Here  is  alfo  to  be  noted  the  manner  of  fpeech  which  the  apofcle 
ufeth,  when  he  faith,  ut  came  confummamlnl,  fpeaking  in  the  palTive 
voice.  As  if  he  faid,  Ye  end,  yea,  rather  ye  are  ended  in  the 
flefh.  For  the  righteoufnefs  of  the  law,  which  Paul  here  calleth 
the  flefh  is  fo  far  off  from  juflifying,  that  they  who  after  receiving 
of  the  Holy  Ghofl:  through  the  hearing  of  faith,  fall  back  again 
unto  it,  are  ended  in  it,  that  is  to  fay,  are  utterly  deftroyed 
Therefore,  whofoever  teacheth  that  the  law  ought  to  be  fulfilled 
to  this  end  that  men  might  be  juftified  thereby,  while  they  go 
about  to  quiet  their  confciences,  they  hmt  them,  and  v/hile  tbey 
would  juflify  them,  they  condemn  them. 


I  go 


GALATIANS. 


Paul  hath  always  a  glance  at  the  falfe  apoftles :  For  they  ftil! 
urged  tlie  law,  faying,  faith  only  in  Chrift  taketh  not  away  fin, 
pacifieth  not  tiie  wrath  of  God,  juftifieth  not ;  therefore  if  ye  will 
obtain  thefe  benefits,  ye  mull:  not  only  believe  in  Chiift,  but  there- 
with ye  muft  alfo  keep  the  law,  be  circumcifcd,  keep  the  feafh, 
facrificcs,  &c.  Thus  doing  ye  (hall  be  free  from  fin,  from  the 
wrath  of  God  from  everlafting  death.  Yea,  rather  (faith  Paul) 
by  the  fclf-fam£  things  ye  eftablilh  unrighteoufneis.  ye  provoke  tha- 
wrath  of  God,  ye  add  fin  to  fin,  ye  quench  the  Spirit,  ye  fall  away 
from  grace,  and  utterly  reje(5tthe  fame,  and  ye  together  with  your 
difciples  do  end  in  the  fielh.  This  is  the  firfl  danger,  from  the 
which  he  tcrrifieth  the  Galatians,  left  if  they  feek  to  be  juftificd  by 
the  law,  they  lofe  their  fpirit,  and  forego  their  good  beginnings 
for  a  wietciied  end. 

Verfe  4.    Have  ye  filtered  fo  many  things  in  vain  ? 

The  other  danger  or  incoranicdity  is  this  ;  Have  ye  fvjfered  fo 
many  things  in  vain  P  As  though  he  would  fay,  coniider,  not  only 
how  well  ye  began,  and  how  miferably  ye  have  forfaken  your 
good  beginning  and  your  courfe  well  begun  ;  moreover,  that  not 
only  ye  have  loft  the  firft  fruits  of  the  Spirit,  being  fallen  again  into 
the  miniftry  of  fin  and  death,  and  into  a  doleful  and  a  rail^irable 
bondage  of  the  law  ;  but  confider  this  alfo>  that  ye  have  fuftered 
much  for  the  gofpel's  fake,  and  for  the  name  of  Chrift ;  viz.  the 
jfpoiling  of  your  goods,  railings  and  reproaches,  dangers  both  of 
body  and  lives,  &c.  All  things  were  in  a  happy  courfe  and  great 
towardnefs  with  you.  Ye  taught  purely,  ye  lived  holily,  and  ye 
endured  many  evils  conftantly  for  the  name  of  Chrift.  But  now 
all  is  loft,  as  well  do(?lrine  as  faith,  as  v/ell  doing  as  fuffering,  as 
well  the  Spirit  as  the  fruits  thereof. 

Hereby  it  appearcth  fufficiently  what  incommodity  the  rightc- 
oufnefs  of  the  law  and  man's  own  righteoufnefs  bringeth  ;  viz  that 
they  who  truft  in  it,  do  lofe  at  once  unfpcakable  benefits.  Now, 
what  a  miferable  thing  is  it,  fo  fuddenly  to  lofe  fuch  ineftimabl;* 
glory  and  affur^nce  of"  confcience  towards  God  ?  Alfo  to  endure 
fo  many  great  and  grievous  afHicSlions,  aslofs  of  goods,  wife,  chil- 
dren, body  and  life,  and  yet  notwithftanding  do  fuftain  all  thefe 
things  in  vain.  And  out  of  thefe  two  places  much  matter  may  be 
gathered  to  fet  forth  and  amplify  at  large  the  goodly  commenda- 
tion of  the  law  and  man's  ov/n  righteoufnefs,  if  a  man  v/ould  ftand 
up  upon  every  parcel  by  itf^lf,  and  declare  what  fpirit  it  was  where- 
with they  began  ;  what,  how  great,  and  how  many  the  afflidions 
were  which  they  endured  for  Chrift's  flike.  But  no  eloquence 
can  fufficiently  fet  forth  thefe  matters  ;  for  they  are  incftimable 
things  v.'hereof  Paul  here  treateth,  viz.  The  glory  of  God,  vidory 
over  the  world,  the  flefii  and  the  devil,  righteoufnefs  and  everlaft- 
ing  life  :  and  on  the  other  fide,  fin,  defperation,  eternal  death  and 
he*]].     And  yet  notwitliftanding  in  a  moment  we  lofe  all  thefe  io- 


GALATIANS.  19^ 

coftiparable  gifts,  and  procure  unto  ourfelves  thefe  horrible  and  end- 
Jefs  miferies,  and  all  by  lalfe  teachers,  when  they  lead  us  away 
from  the  truth  of  the  gofpel  unto  falfe  doctrine.  And  this  do  they, 
not  only  very  eafily,  but  alfo  under  a  fhew  of  great  hoHnefs,  bring 
to  pafs. 

Verfe  4.    If  it  he  yet  in  vain» 

This  he  addeth  as  a  corredion,  whereby  he  mitigateth  the  re- 
prehenfion  that  goeth  before,  which  was  fomewhat  Iharp.  And 
thus  he  doth  as  an  apoftle,  left  he  fhould  terrify  the  Galatiiins  too 
much.  Although  he  chide  them,  yet  notwithftanding  he  always 
doth  it  in  fuch  fort,  that  he  poureth  in  fweet  oil  withal,  kft  hs 
ihould  drive  them  to  defperation. 

He  faith  therefore,  If  il  be  yet  hi  vain.  As  if  he  would  fay. 
Yet  I  do  not  take  away  all  hope  from  you.  But  if  ye  would  fo 
end  in  the  flefli ;  that  is  to  fay,  follow  the  righteoufnefs  of  the  kw 
and  forfake  the  Spirit,  as  ye  have  begun,  then  know  ye,  that  all 
your  glory  and  affiance  which  ye  have  in  God,  is  in  vain,  and  all 
your  afflidions  are  unprofitable.  Indeed  I  muft  needs  fpeak  fome- 
what roughly  unto  you  in  diis  matter:  I  muft  be  ferfent  in  the  de- 
fence thereof,  and  fomewhat  fliarp  in  chiding  of  you,  efpecially 
the  matter  being  fo  weighty  and  conftraining  me  thereunto,  left  ye 
fhould  think  it  to  be  but  a  trifle  to  rejedl  the  doctrine  of  Paul,  and 
receive  another.  Notwithftanding  1  will  not  utterly  difcourage  you, 
fo  that  ye  repent  and  amend.  For  fickly  and  fretful  children  may 
not  be  calt  away,  but  muft  be  tendered  and  cheriftied  more  dili- 
gently than  they  who  are  in  health.  So  that  Paul  here,  like  a 
cunning  phyiician,  layeth  all  the  fault  in  a  manner  upon  the  falfe 
apoftles,  the  authors  and  only  caufe  of  this  deadly  defeafe.  Ccn- 
trariwife,  he  handleth  the  Galatians  very  gently,  that  by  his  mild- 
nefs  he  might  heal  them.  We  therefore,  by  the  example  of  Paul, 
ought  in  like  manner  to  reprehend  the  weak,  and  fo  to  cure  their 
infirmity,  that  in  the  mean  time  we  leave  not  off  to  cherifh  and 
comfort  them,  left  if  we  handle  them  too  fharply,  they  fall  into 
defperation. 

Verfe  5.    He  therefore  that  miniflcreth  to  you  the  Spirit,  and  'wori" 
eih   miracles  among  you,  doth  he  it  by  the  "Morks  of  the  latu^   or-.-, 
by  the  hearing  of  jalth preached? 

This  argument  grounded  upon  the  experience  of  the  Galatians, 
doth  fo  well  like  the  apoftle,  that  after  he  hath  reproved  and  ter- 
rified them,  fetting  before  them  a  double  danger,  he  now  repeateth. 
the  fame  again,  and  that  with  a  more  large  amplification,  faying.. 
He  'which  mlnijlereth,  ifSc,  That  is  to  fay.  Ye  have  not  only  re- 
ceived the  Spirit  by  the  hearing  of  faith,  but  whatfoever  ye  have 
cither  known  or  done,  it  came  by  tjie  hearing  of  faith.  As  though 
Le  would  fay.  It  was  not  enough  that  God  gave  you  once  the 
Spirit ;  but  the  fame  God  alfo  hath  enriched  you  v/ith  the  gifts  of 


192  GALATIANS. 

the  Spirit,  and  incrcnfcd  the  fame  in  you,  to  the  end,  that  when 
ye  have  once  received  the  Spirit  it  might  always  grow  and  be  more 
and  more  efFe^liial  in  you.  Hereby  it  is  plain,  that  the  Galatians 
had  wrought  miracle?,  or  at  the  leaft,  had  (hewn  iuch  fruits  of 
faith  as  the  true  difciples  of  the  gofpel  are  wont  to  bring  forth. 
For  the  apoflle  elfcwlKMe  faith ,  That  the  ihigdom  of  God  is  not  in 
word  but  in  po'wery  i  Cor.  iv.  20.  Now,  this  power  is  not  only  to  be 
able  to  fpeak  of  the  kingdom  of  God,  but  alfo  in  very  deed  to  (hew, 
that  God  through  his  Spirit  is  effectual  in  us.  So  befoie,  in  the 
fecond  chapter,  he  faith  of  himfeU,  He  that  was  effednal  in  Peter 
among  the  'Jenvs^  ijoas  alfo  effectual  in  me;  ht  that  ivas  mighty  ly 
Peitr  ui  the  apofllflAp  over  the  circumc'ifon ,  luas  alfo  mighty  by  me 
toivards  the  Gentiles. 

When  a  preacher  then  fo  preacheth,  that  the  word  is  not  fruitlefs, 
but  cffedtual  in  the  hearts  of  hearers,  that  is  to  fay,  when  faith, 
hope,  love  aod  patience  do  follow,  then  God  giveth  his  Spirit  and 
worketh  miracles  in  the  hearers.  In  like  manner  Paul  faith  here. 
That  God  hath  given  his  Spirit  to  the  Galatians,  and  hath  'wrought 
miracles  among  them.  /\s  though  he  would  fay,  God  hath  not 
only  brought  to  pafs  through  my  preaching,  that  ye  fhould  believe; 
bat  alfo  that  ye  fhould  live  holily,  bring  forth  many  fruits  of  faith, 
and  fuffer  many  afflidlions  :  Alfo  by  the  fame  power  of  the  Holy 
Ghoff,  of  adulterers,  of  wrathful,  impatient  and  covetous  perfons, 
and  of  very  enemies,  ye  are  become  liberal,  chafte,  gentle,  patient, 
and  lovers  of  your  neighbours.  Whereupon  afterwards  he  giveth 
teftimony  of  them  in  the  fourth  chapter,  that  they  received  him 
as  an  angel  of  God,  yea,  rather  as  Chrifl:  Jefus,  and  that  they 
loved  him  fo  entirely,  that  they  were  ready  to  have  plucked  out 
their  own  eyes  for  liim. 

Now,  to  love  thy  neighbour  fo  heartily,  that  thou  art  ready 
to  bellow  thy  money,  thy  goods,  thine  eyes,  and  all  that  thou 
hafi:  for  Isis  falvation,  and  moreover,  to  fuffer  patiently  all  adverfi- 
ties  and  affliiflions,  thefe  (no  doubt)  are  the  efFcfts  and  fruits  of 
the  Spirit,  and  thcle  (faith  he)  ye  received  and  enjoyed  before 
thefe  falie  teachers  came  among  you ;  but  ye  received  them  not 
by  the  law,  but  of  God  who  lo  miniftered  unto  you,  and  daily 
increafod  in  you  his  Holy  Spirit,  that  the  gofpel  had  a  moft  happy 
courfc  among  you,  in  teaching,  beheving,  working  and  fuftcring. 
Now,  feeing  ye  know  thefe  things  (being  convided  even  by  the 
leftimony  of  your  own  confcience)  how  comcth  it  \^o  pals  that  ye 
Hicw  not  the  fame  fruits  that  ye  did  before  ?  That  is,  that  ye  teach 
not  t;u!y,  that  yc  believe  not  faithfully,  that  ye  live  not  holily, 
that  yc  work  not  righfly.  and  that  ye  fuffer  not  patiently.  Finally, 
who  hath  fo  corrupted  you,  that  ye  bear  not  fo  loving  affeiflion 
tov/ards  me  as  ye  did  before,  that  ye  receive  not  Paul  now  as  an 
angel  of  God,  nor  as  Jefus  Chrill:,  that  ye  will  not  pluck  out  your 
eye:  to  give  them  unto  me?  How  cometh  it  to  pals  (I  fay)  that 
this  fervent  zeal  of  voiirs  v/axcth  io  cold  towards  me,  and  that 


GALATIANS.  ipj 

ye  now  prefer  befote  me,  the  falfe  apoftles,  who  do  fo  miferably 
feduce  3^ou. 

In  like  manner  it  happencth  unto  us  at  this  day.  When  we  firft 
preached  the  gorpel,  there  were  very  many  that  favored  our  doc- 
trine, and  had  a  good  and  reverend  opinion  of  us,  and  after  the 
preaching  thereof,  followed  the  fruits  and  effects  of  faith.  But 
what  eniued  ?  A  fort  of  light  and  brain-fick  heads  iprung  up,  and 
by  and  by  deftroyed  all  that  we  had  in  long  time  and  v/ith  much  ' 
travail  planted  before,  and  alio  made  us  fo  odious  unto  them  who 
before  loved  us  dearly,  and  thankfully  received  our  dodlrine,  that 
now  they  hate  nothing  more  than  our  name.  But  of  this  mifchief 
the  devil  is  the  author  working  in  his  members  contrary  works, 
which  wholly  fight  againft  the  works  of  the  Holy  Ghoft.  There- 
fore faith  the  apolHe.  your  expcri-Tics,  O  ye  Galatians,  ought  to 
teach  you,  that  thefe  great  and  excellent  virtues  proceeded  not  of 
the  works  of  the  law ;  for  as  ye  had  them  not  bcl  are  the  hearing  of 
faith  preached,  fo  have  ye  them  not  now,  although  the  falfe  apof- 
tles reign  in  the  midit  of  you.  . 

We  likewife  may  fay  at  this  day  to  thofe  v/ho  vaunt  themfelves 
to  be  gofpel  hearers  and  to  be  freed  from  the  tyranny  of  the  pope, 
have  ye  overcome  the  tyranny  of  the  pope,  and  obtained  liberty 
in  Chrift  through  the  anapabtifls  and  fuch  other  fantaflical  fpirits, 
or  through  us  who  have  preached  faith  in  Jefus  Chrill  ?  Here  if 
they  will  confefs  the  truth,  they  mud  needs  fay,  no  doubt  by  tha 
preaching  of  faith.  And  true  it  is,  that  at  the  beginning  of  our 
preaching,  the  docftrine  of  faith  had  a  nioft  happy  courfe,  and 
down  fell  the  pope's  pardons,  purgatory,  vov/s,  mafles  and  fuch 
like  abominations,  which  drew  with  them  the  ruin  of  all  popery. 
No  man  could  juftly  condemn  us  ;  for  our  dodrine  was  pure,  raid- 
ing up  and  comforting  many  poor  cenfciences,  which  had  been 
long  oppreffed  v/ith  mens  traditions  under  the  papacy,  which  was 
a  plain  tyranny,  a  racking  and  crucifying  of  confciences*  Many 
therefore  gave  thanks  unto  God,  that  through  the  gofpel  (which 
we  firft,  by  the  grace  of  God,  then  preached)  they  were  fo  migh- 
tily delivered  out  of  thofe  fnares,  and  this  flaughter-houfe  of  con- 
fciences.  But  when  thefe  new  found  heads  fprang  up  (who  went 
about  by  all  means  to  work  our  difcredit)  then  began  our  doflrine 
to  be  evil  thought  of,  for  it  was  commonly  reported  abroad,  that 
the  profefTors  thereof  difagreed  among  themfelves.  Whereat  many 
being  greatly  oil^ended,  fell  quite  from  the  the  truth,  putting  the 
papifts  in  comfort,  that  we  together  with  our  dodrine,  lliould 
Ihortly  come  to  nought,  and  by  this  means  they  (hould  recover 
their  former  dignity  and  authority  again. 

Wherefore  like  as  the  falfe  apoftles  vehemently  contended  that 
the  Galatians,  now  juftified  by  faith  in  Chrift,  ought  to  be  circum- 
cifed  and  keep  the  law  of  Mofes,  if  they  would  be  delivered  from 
their  fins,  and  from  the  wrath  of  God,  and  obtain  the  Holy  Ghoft 
and  3'et  notwithftanding  by  the  felf-fame  means  they  burdened  them 

Cc 


194  CALAT1AN3. 

the  more  with  fins,  (for  fin  is  not  taken  away  bj'  the  law,  neither 
is  the  Holy  Ghoil  given  through  it,  but  only  it  worketh  wrath, 
and  drivcth  men  into  great  terrors:)  So  at  this  day  thcfe  raih 
heads,  who  ought  to  provide  for  the  fafety  of  the  cathoUc  church, 
iind  at  once  to  drive  down  all  popery,  have  done  no  good,  but  much 
hurt  in  the  church  :  They  have  not  overthrown  the  papacy,  but 
have  more  eftablifned  it. 

But  if  they  had  (as  they  began)  with  a  common  confent  together 
with  us,  taught  and  diligently  urged  the  article  of  juftlfication, 
that  is  to  f'y,  that  wc  are  juftified  neither  by  the  righteoufnefs  of 
the  law,  nor  by  our  own  righteoufnefs,  but  by  faith  only  in  Jefus 
Chrilt :  doubtlcfs  this  one  article  by  little  and  little  (as  it  began) 
had  overthrown  the  whole  papacy,  with  all  her  brotherhoods,  par- 
dons, religious  orders,  reliques,  ceremonies,  invocation  of  faints, 
purgatory,  mafTes,  watchings,  vows,  and  infinite  other  like  abo- 
minations. But  they  leaving  off  the  preaching  of  faith  and  true 
chri(Han  righteoufnefs,  have  gone  another  way  to  work,  to  the 
great  hinderance  both  of  found  dodrine,  and  of  the  churches. 

Verfe  6.    Even   as   y^hraham  htlkvcd  God,  and  it  nvas  accounted t^ 
him  for  righteoufnefs. 

Hitherto  Paul  reafoneth  upon  the  experience  of  the  Galatians, 
and  with  this  argument  he  urgeth  them  vehemently.  Ye  (faith  he) 
have  believed  and  believing  have  done  miracles,  and  have  ihcwed 
many  notable  figns;  and  moreover,  ye  have  fuffered  many  afflic- 
tions, all  which  things  are  the  effeds  and  operations,  not  of  the 
law,  but  of  the  Holy  Ghoft;  this  the  Galatians  were  conftrained 
to  confefs;  for  they  could  not  deny  thefe  things,  which  were  be- 
fore their  eyes,  and  manifcfl:  to  their  fenfes;  and  therefore  this 
argument,  grounded  upon  their  own  experience,  is  very  ftrong. 

Now  he  addeth  the  example  of  Abraham,  and  rehearfeth  the 
teftimony  of  the  (cripfure.  The  firlt  is  out  of  Genefis.  Abraham 
believed  Gody  iifc.  Gen.  xv.  6.  This  place  the  apoftic  here  might- 
ily profecuteth,  as  alfo  he  did  in  his  epiitle  to  the  Romans.  For 
if  Abraham  ( iaith  he )  nvere  jujlifed  by  ivorks^  he  hath  whereof  to 
ghry^  but  not  before  Gody  Rom.  iv.  2.  For  before  God  there  is 
in  him  nothing  but  fin  and  wfath.  Now,  he  was  jullified  before 
God,  not  bcciiufe  he  did  work,  but  becaufe  he  did  believe  :  For 
the  fcripture  ikith,  Abraham  beMevcd  Gody  and  it  <was  counted  to 
him  for  righteoufnefs.  This  place  doth  Paul  there  notably  fet  forth 
and  amplify,  as  it  is  moll  worthy.  Abraham  (faith  he)  being  not 
tveak  infaithy  he  confidered  not  his  otvn  body  nonv  deady  ivhen  he  ivas 
about  an  hundred  years  oldy  neither  yet  the  deadnefs  ofSarah^s  ivomb, 
liejlaggered  not  at  the  promife  of  God  through  unbelief:  but  wasjirong 
in  fait  by  giving  glory  to  God  :  And  being  fully  perfuadedy  that  ivhai 
he  had  prom  fed,  he  tuns  able  alfo  to  perform. — Noiv  it  ivas  not 
nuritten  for  his  fike  alone  y  that  it  'was  imputed  to  him;  but  for  us 
alfj,  is'c,  Rom.  iv.  J  9,   20,   2  1^ — 23,  24. 


GALATIANS.  195 

Paul,  by  thefe  words,  Abraham  helie'uedi  of  fdith  In  God,  mak- 
tth  the  chief  worfhip,  the  chief  duty,  the  chief  obedience,  and 
the  chief  facrifice.  Let  him  that  is  a  rheioriclan,  amphfy  this 
place,  and  he  fhall  fee  that  faith  is  an  ahiiighty  thing,  and  that  the 
power  thereof  is  infinite  and  ineftimable  :  For  it  giveth  glory  unto 
God,  which  is  the  hlgheft  iervice  that  can  be  given  unto  him. 
Now,  to  give  glory  unto  God,  is  to  believe  in  him,  to  count  him 
tiue,  wife,  righteous,  merciful,  almighty;  briefly,  to  acknowledge 
him  to  be  the  author  and  giver  of  all  goodnels;  this  reafon  doth 
not,  but  faith.  That  is  it  which  maketh  us  divine  people,  and  (as 
a  man  would  fay)  it  is  the  creator  of  a  certain  divinity,  not  in  the 
fubifance  of  God,  but  in  us;  for  without  faith  God  lofeth  in  us 
Ills  glory,  wifdom,  righteoufnefs,  truth  and  mercy.  To  conclude, 
no  majeftv  or  divinity  remaineth  unto  God,  where  faith  is  not; 
and  the  chief  thing  that  God  requlreth  of  man  is,  that  he  give  unto 
him  his  glory  and  his  divinity ;  that  lie  take  him  not  for  an  idol, 
but  for  God,  who  regardeth  him,  heareth  him,  ftieweth  mercy  unto 
him,  and  helpech  him  :  This  being  done,  God  hath  his  full  and 
perfe6l  divinity ;  he  hath  whatfoever  a  faithful  heart  can  attribute 
him  To  be  able  therefore  to  give  th^t  glory  unto  God,  it  is  the 
wifdom  of  wifdoms,  the  righteoufnefs  oi  right  oufne/Tes,  the  reli- 
gion of  religions,  and  facrifice  of  facrifices.  Hereby  we  may  per- 
ceive what  a  high  and  excellent  righteoufnels  Taith  is,  and  fo  by 
the  contrary,  what  a  horrible  and  grievous  fin  infidelity  is. 

Whofoever  then  beiieveth  the  word  of  God,  as  Abraham  did, 
is  righteous  before  God,  becaufe  he  hath  faith,  which  giveth  glory 
unto  God;  that  is,  he  giveth  to  God  that  which  is  due  to  him. 
For  faith  faith  thus,  I  believe  thee,  O  God,  when  thou  fpeakefl. 
And  what  faith  God  ?  Impoflible  things,  lies,  fooHfh,  weak,  ab- 
furd,  abominable,  heretical  and  deviUfh  things,  if  ye  believe  reafon. 
For  what  is  more  abfurd,  foolifh  and  impoflible,  than'  when  God 
faith  to  Abraham,  that  he  fhould  have  a  fon  of  the  barren  and  dead 
body  of  his  wife  Sarah. 

So,  if  we  will  follow  the  judgment  of  reafon,  God  fetteth  forth 
abfurd  and  impoffible  things,  when  he  fetteth  out  unto  us  the  articles 
of  the  chriflian  faith.  Indeed  it  feemeth  to  reafon  an  abfurd  and  a 
foolifh  thing,  that  in  the  Lord's  Supper,  is  offered  unto  us  the 
body  and  blood  of  Chrilf,  that  baptifm  is  the  layer  of  the  new  birth 
and  of  the  renewing  of  the  Holy  Ghoft,  that  the  dead  fhall  rife  in 
the  laft  day,  that  Chrlft  the  Son  of  God  was  conceived  and  carried 
in  the  womb  of  the  Virgin  Mary,  that  he  was  born,  that  he  fuf- 
fered  the  mofl  reproachful  death  of  the  crofs,  that  he  was  raifed 
up  again,  that  he  now  fitteth  at  the  right  hand  of  God  the  Father, 
and  that  he  hath  ail  power  both  in  heaven  and  in  earth.  For  this 
caufe  Paul  calleth  the  gofpel  of  Chrlfl  crucified  the  word  of  the 
crofs  and  foollih  preaching,  which  to  the  Jews  was  offenfive,  and 
to  the  Gentiles  fooliih  doctrine,  i  Cor.  i.  18.  Wherefore  reafon 
doth  not  underfland  that  to  hear  the  word  of  God  and  to  believe  it 


T96  GALATIANS. 

is  the  chief  fervice  thai  God  requireth  of  us ;  but  it  thinketh  that 
thofe  things  which  it  cimfeth  and  doth  o^  a  good  intent  (as  they 
call  it)  and  of  her  own  devotion,  pleafe  God.  Therefore  when 
God  Ipeaketh,  reafon  judgeth  his  word  to  [y.  lierely  and  the  word 
oi  the  devil,  for  it  feenieth  unto  it  ablurd  and  foolifh. 

But  faith  killeth  reafon,  ardllayeta  that  be  a  fl  which  the  whole 
world  and  all  creatures  cannot  kill,  So  Abraham  killed  it  by  faith 
in  tlic  word  of  God  whereby  feed  was  promifed  him  of  Sarah, 
who  was  barren  and  now  paft  child-bca-ing.  Unto  this  word  rea- 
fon yield:  d  not  ftraigntway  in  Abraham,  but  it  fought  againil:  faith 
in  him,  judging  it  to  bean  abfurd,  a  foolifli  and  an  impoffible  thing, 
that  Sarah,  who  was  now  not  only  ninety  ycrs  old,  but  alfo  was 
bairen  by  nature,  Ihouid  bring  forth  a  fon.  Thus  faith  wreuled 
with  reafon  in  Abraham;  but  herein  faith  got  the  victory,  killed 
and  facrificed  realon,  that  moil:  cruel  and  pelKlent  enemy  of  God, 
So  all  the  godly  entering  with  Abi  aliam  into  the  darknefs  of  faith, 
do  kill  reafon,  faying,  Reafon,  thou  art  foolifh,  thou  doft  not 
favour  thofe  things  which  belong  unto  God  :  Therefore  fpeak  not 
againft  me  but  hold  thy  peace;  judge  not,  but  hear  the  word  of 
God  and  believe  it.  So  the  godly  by  faith  kill  fuch  a  bead  as  is 
greater  than  the  whole  world,  and  thereby  do  offer  to  God  a  mo(i 
acceptable  facrifice  and  fervice. 

And  in  comparifon  of  this  facrifice  of  the  faithful,  all  the  reli- 
gions of  all  nations,  and  all  the  works  of  all  monks  and  merit-mon- 
gers, are  nothing  at  all.  For  by  this  facritlce,  firft  (as  I  faid) 
they  kill  reafon,  a  great  and  mighty  enemy  of  God.  For  reafon 
defpiLth  God,  denieth  his  wifdom,  juftice  power,  truth,  mercy, 
majefty  and  divinity.  Moreover,  by  the  fame  facrifice  they  yield 
glory  unto  God,  that  is,  they  believe  him  to  be  juft,  good,  faithful, 
true,  &c.  they  believe  that  he  can  do  all  things,  that  all  his  words 
are  holy,  true,  lively  and  effeftual,  &c.  which  is  a  moil  acceptable 
obedience  unto  God.  Wherefore  there  can  be  no  greater  or  more 
holy  religion  in  the  world,  nor  more  acceptable  fervice  unto  God, 
than  faith  is. 

Contrariwife,  the  lufticiaries  and  fuch  as  feek  righteoufnefs  by 
their  own  v.'orks.  lacking  faith,  do  many  thin<;s.  1  hey  hifl:,  they 
pray,  they  watch,  they  lay  crofTes  upon  themfclves.  Butbecaule 
they  think  to  appeafe  the  wrath  of  God  and  deferve  grace  by  theic 
things,  they  give  no  glory  to  God,  that  is,  they  do  not  judge  liim 
t:  he  merciful,  true  and  to  keep  his  promile.  Sec.  but  to  be  an 
angry  judge,  who  muft  be  pacifjed  with  works  and  by  this  means 
they  d'  fpfe  God,  they  make  him  a  liar  in  all  his  promifes,  they 
dt;iiy  Chiill  and  all  'nis  benefits;  to  conclude,  they  thrull  God  out- 
of  his  feat  and  fet  themfclves  in  his  plac:.  For  they,  rcjefting 
and  drfpif-^g  ti>e  word  of  God,  do  choole  unto  themfclves  fuch  a 
fervice  of  God,  and  fuch  works  as  God  hath  not  commanded. 
Theyinvagine  that  God  hath  a  pleafure  therein,  and  they  hope  to 
receive  a  rewaiu  ot  him  loi    the  fame.     Therefore  they  kill  not 


GALATIANS.  197 

reafon,  that  mighty  enemy  of  God,  but  quicken  it;  and  they  take 
from  God  his  majedy,  and  his  divinity,  and  attribute  the  fame 
unto  their  own  works.  Wherefore  faith  only  giveth  glory  to  God 
as  Paul  witnefTeth  of  Abraham.  Abraham  (faith  he)  tuasfirong 
in  fait  by  giving  glory  to  God:  And  being  fully  per fuadzd  that  nvhat 
he  had  prom  fd,  hs  <ivas  able  a  If o  to  perform.  And  therefore  it  nvas 
imputed  to  him  for  righteoufncfs,   Rom.  iv.  2:,   21,   22. 

Chriftian  righteoufnefs  confiftcth  in  faith  of  die  heart,  and  God's 
imputation.  It  is  not  without  caule  that  he  addcth  this  fcntcnce  out 
of  the  xvth  chapter  of  Geneds.  And  it  was  counted  unto  him  for 
righteoufnefs.  For  chrilHan  righteoufnefs  confilleth  in  two  things, 
viz,  in  faith  of  the  heart,  and  in  God's  imputation-  Faith  is  in- 
deed a  formal  righteoufnefs,  and  yet  this  righteoufnefs  is  not  enough ; 
for  after  faith  there  remain  yet  ceitain  remnants  of  fm  in  our  iiefa. 
This  facrifice  of  faith  began  in  Abraham,  but  at  the  iaftitwas  fmilhed 
in  his  death.  Wherefore  the  other  part  of  righteoufnefs  mud  needs 
be  added  alfo,  to  fmfli  the  fame  in  us,  viz.  God's  imputation  : 
For  faith  giveth  not  enough  to  God,  becaufe  it  is  imperfetT:,  yea, 
rather  our  faith  is  but  a  little  fpark  of  faith,  which  beginneth  only 
to  render  unto  God  his  true  divinity  :  We  have  received  the  firft- 
fruitsofthe  Spirit,  but  not  yet  the  tenths;  Befides  this,  reafon  is 
not  utterly  killed  in  this  life,  which  may  appear  by  ourconcupifcence, 
wrath  and  impatiency,  and  other  fruits  of  the  flefh,  and  of  infideli- 
ty yet  remaining  in  us.  Yea,  the  holieft  that  live,  have  not  yet 
a  full  and  continual  joy  in  God,  but  have  their  fundry  paflions, 
fometimcs  fad,  fometimes  merry,  as  the  fcriptures  witnefs  of  the 
prophets  and  apoflles.  But  fuch  faults  are  not  laid  to  their  ciiarge, 
becaufe  of  their  faith  in  Chrift,  for  othervvife  no  fleih  fhould  be 
faved.  We  conclude  therefore  upon  thefe  v/ords,  //  "juas  imputed 
to  him  for  righteoufnefs,  that  righteoufnefs  indeed  beginneth  thiough 
faith,  and  by  the  fame  we  have  the  firft  fruits  of  the  Spirit;  bat 
becaufe  faith  is  weak,  it  is  not  made  perfeifl  without  God's  imputa- 
tion. Wherefore  faith  beginneth  righteoufnefs^  but  imputation 
maketh  it  perfect:  unto  the  day  of  Chrift. 

The  popifli  fophlilers  and  fchool-men  difpute  alfo  of  imputation, 
when  they  fpeak  of  the  good  acceptation  of  the  work,  but  befide 
and  quite  contrary  to  the  Icripture ;  for  they  wrefl  it  only  to  v/orks. 
They  do  not  confider  the  uncleancfs  and  inward  poifon  lurking  in 
the  heart,  as  Incredulity,  doubting,  contemning,  and  hating  Ol 
God,  which  molt  pernicious  and  perilous  beads  are  the  fountain 
and  caufe  of  all  mifchief.  They  confider  no  more  but  outward 
andgrofs  faults  and  unrighteoufnefs,  which  are  little  rivers  proceed- 
ing and  ifluing  out  qT  thofe  fountains.  Therefore  they  attribnte 
acceptatloa  to  works,  that  is  to  fay,  that  God  doth  accept  our 
woiks,  not  of  duty,  but  of  congruence.  Contrarivv'ife,  we,  ex- 
cluding ail  works,  do  go  to  the  very  head  of  this  bead,  which  is 
called  reafon,  which  is  the  fountain  and  head  fpring  of  all  mifchiefs. 
For  reafon  fcarcth  not  Gou,  it  loveth  not  God,  it  ttudcth  not  in 


15S  GALATIANS. 

God,  but  proudly  contemneth  him ;  it  is  not  moved  either  with 
his  threatenings  or  his  promifes ;  it  is  not  delighted  with  his  words 
or  works,  but  it  murmureth  againfl:  him,  it  is  angry  with  him,  judg- 
eth  and  hateth  him  ;  to  he  fliort,  it  is  an  enemy  to  God,  not  giv- 
ing him  his  glory,  Rom.  viii.  7.  This  peftilent  beait  (reafon, 
I  fay)  being  once  flain,  all  outward  and  grofs  vices  ihould  be 
nothing. 

Wherefore  we  muft  firft  and  before  all  things  go  about,  by  faith, 
to  kill  infidelity,  the  contempt  and  hating  of  God,  murmuring  againft 
his  judgment,  his  wrath,  and  all  his  words  and  works  ;  for  then 
do  we  kill  reafon,  which  can  be  killed  by  none  other  means  but 
by  faith,  which  in  believing  God  giveth  unto  him  his  glory,  not- 
withflanding  that  he  fpeaketh  thofe  thino<?  which  feem  both  lot >lilh, 
abfurd,  and  impoffible  to  reafon  ;  notwithftanding  alfo,  that  God 
fetteth  forth  himfelf  otherwife  than  reafon  is  able  either  to  judge  or 
conceive,  that  is  to  fay  after  this  manner  :   I  will  account  and  pro- 
nounce thee  as  righteous,  not  for  the  keeping  of  the  law-   nor  for  thy 
works  and  thy  merits, but  forthyfaith  in  Jr.fusChrifc  mi   c  on!/  begot- 
ten Son,  who  was  born-  fuffered,  was  cruc-fie  •  and  di'.d  for  thy  (ins; 
and  that  fm  which  remsineth  in  •  Kee,  I  will  not  -"mpute  unto  thee.   If 
reafonthen  be  not  killed,  and  all  kinds  of  relirion  and  f  rvice  of  God 
.under  heaven  that  are  invented  by  men  to  get  rigi.teouinefs  before 
God  be  not  condemned,  the  righteoufnefs  of  faith  can  take  no  p'lce. 
When  reafon  heareth  this,  by  and  by  it  is  offended  ;  it  rageth 
and  uttereth  all   her  malice  againft   God,  faying.   Are  then   my 
good  works  nothing  ?  Have  I  then  laboured  and  borne  the  burden 
and  heat  of  the  day  in  vain     Matth.  xx.  i  2  >     Hereof  rifeth  thofe 
Tiproars  of  nations,  of  kings   and   princes,  againfl  the  Lord  and 
againft  his  Chrift,  Pfal.   ii.    2.      For  the    world  neither  will  nor 
can   fuffer  that  its  wifdom,  righteoufnefs,  religions   and  worfhip- 
pings  fhould  be  reproved  and  condemned.    The  pope  with  all  his 
popifli  rablement,  will  not  feem  to  err,  much  lefs  he  will  fuffer  him- 
felf to  be  condemned. 

Wherefore  let  thofe  who  give  themfelves  to  the  fludy  of  the 
holy  fcripture,  learn  but  of  it  this  faying,  Abraham  believed  God, 
find  k  nuns  counted  to  him  for  righteonfnffs,  to  fet  forth  truly  and 
rightly  this  true  christian  righteoufnefs  after  this  manner  ;  that  it  is 
a  faith  and  confidence  in  the  Son  of  God,  or  rather  a  confidence  of 
the  heart  in  God  through  Jefus  Chrill ;  and  let  them  add  this 
cl;iiife  as  a  difference  ;  which  faith  and  confidence  is  accounted 
righteoufnefs  for  Chrifc's  fake.  For  thcfe  two  things  (as  I  faid 
before)  work  chriftian  righteoufnefs  ;  namely,  faith  in  the  heart, 
which  is  a  gift  of  God,  and  affuredly  bcHeveth  in  Chrifl:,  and  alfo 
that  God  accepteth  this  imperfect:  faith  for  perfed:  righteoufnefs, 
for  Chrift's  fake,  in  whom  I  have  begun  to  believe.  Becaufe  of 
this  faith  in  Chrift,  God  fceth  not  my  doubting  of  his  good  will 
towards  me,  my  diftrufl:,  heavinefs  ot  fpirit,  and  other  fins  which 
are  yet  in  me.     For  as  long  as  I  live  in  the  flcfh  lin  is  truly  in  me. 


GALATIANS.  199 

Butbecaufe  I  am  covered  under  the  (hadow  of  Ckrift's  wings,  as 
is  the  chicken  under  the  wing  of  the  hen,  and  dwell  without  all 
fear  under  that  moft  ample  and  large  heaven  of  the  forgivenefs  of 
fins,  which  is  fpread  over  me,  God  covereth  and  pardoneth  the 
remnant  of  fin  in  me;  that  is  to  fa\'',  becaufe  of  that  faith  where- 
with I  began  to  lay  hold  upon  Chrift,  he  accepteth  my  imperfect 
righteoufnefs  even  for  perfe6l  righteoufnefs,  and  counteth  ray  fin 
for  no  fin,  which  notwithftanding  is  fin  indeed. 

So  we  fhroud  ourfelver  under  the  covering  of  Chrifl's  fiefh,  who 
is  our  cloudy  pillar  for  the  day,  and  our  pillar  ofjirefor  the  nighty 
Exod.  xiii.  2 1 .  left  God  fliould  fee  our  fin.  And  although  we 
fee  It,  and  for  the  fame  do  (t&\  the  terrors  of  confcience,  yet  fly- 
ing unto  Chrift  our  mediator  and  reconciler  (through  whom  we  are 
made  perfe(5l)  we  are  fure  and  fafe  :  For  all  things  are  in  him,  fo 
through  him  we  have  all  things,  who  alfo  doth  fupply  whatfoever 
is  wanting  in  us.  When  we  believe  this.  God  winketh  at  the  fins 
and  remnants  of  fin  yet  fticking  in  our  flefh,  and  fo  covereth  them, 
as  if  they  were  no  fins  Becaufe  (faith  he)  thou  beheveft  in  my 
Son,  although  thou  have  many  fins,  yet  notwithftanding  they 
ihali  be  forgiven  thee,  until  thou  be  quite  delivered  from  them  by 
death* 

Let  chriftians  learn  with  all  diligence  to  underftand  this  article 
of  chriftian  righteoufnefs.  And  to  this  end  let  them  read  Paul, 
and  read  him  again  both  often  and  with  great  diligence,  and  let 
them  compare  the  firft  with  the  laft;  yea,  let  them  compare  Paul 
wholly  and  fully  with  himfeif,  then  fliall  they  find  it  to  be  true, 
that  chriftian  righteoufnefs  confifteth  in  thefe  two  things;  namely, 
in  faith  which  giveth  glory  unto  God,  and  in  God's  imputation. 
For  faith  is  weak  (as  I  have  faid)  and  therefore  God's  imputation 
muft  needs  be  joined  withal,  that  is  to  fay,  that  God  will  not  lay 
to  ©ur  charge  the  remnant  of  fin,  that  he  will  not  punifii  it,  nor 
condemn  us  for  it,  but  will  cover  it  and  will  freely  forgive  it,  as 
though  it  were  nothing  at  all ;  not  for  our  fake,  neither  for  our 
worthinefs  and  works,  but  for  Jefus  Chrlft's  fake,  in  whom  v/e 
believe. 

Thus  a  chriftian  man  is  both  righteous  and  afinner,  holy  and 
profane,  an  enemy  of  God  and  yet  a  child  of  God>  Thefe  con- 
traries no  fophifter  will  admit,  for  they  know  not  the  true  manner 
of  juftification  And  this  was  the  caufe  why  they  conftrained  men- 
to  work  well  lo  long,  until  they  fiiould  feel  in  themfelves  no  fin  at^ 
all.  Whereby  they  gave  occafion  to  many  (which  ftriving  with 
all  their  endeavour  to  be  perfe(5lly  righteous,  could  not  attain 
thereunto)  to  become  ftark  mad  :  Yea,  an  infinite  number  alfo  of 
thofe  who  were  the  authors  of  this  devilifh  opinion,  at  the  hour  of 
death  were  driven  unto  defperation.  Which  thing  had  happened 
unto  me  alfo,  if  Chrift  had  not  mercifully  looked  upon  me,  and 
delivered  me  out  of  this  error. 


2:0  GALATIANS. 

Contrariwifc,  v/c  teach  r.nd  comfort  the  affiift-ed  (inner  after 
this  manner  :  Brother,  is  it  not  poiTihle  for  tl)ef  to  become  [o  righ- 
teous in  thi^  life,  th.it  thou  fhouldlt  fceJ  no  firt  at  all,  that  the  bo- 
dy fliouid  be  clc.ir  lilie  the  f.in,  withovit  fpot  or  blemilh  ;  but  thou 
hcili  as  yet  wrinkles  and  ipot3,  and  yet  art  thou  holy  notv/ithlfand- 
ing.  But  thou  wilt  fiy,  Row  can  I  be  holy,  when  I' feel  ln>  in 
ir.e  ?1  ainfwer,  in  th.'.t  thou  doft  feel  and  acknovvrledge  thy  fin,  it 
is  a  good  token  ;  give  thanks  unto  God  and  defpaiv  not.-  'It^ori^ 
fi-ep  of  health,  when  the  fick  man  cloth  acknowledge '^.'fid  confefs 
his  infirmity.  But  how  fhall  I  be  delivered  frorrr  fin!  Run  to 
Chrirt  the  phyfician,  who  healeth  them  that  are'bi-bken  in  heart; 
and  favcth  fmncrs.  Follow  not  the  judgn^ent  of  reaion,  which 
teilcth  thee  that  he  is  angry  with  (inners  ;  but  kill  rcafon  and  be- 
h'eve  in  Chrift.  If  thou  believe,  thou  art  righteous,  'becaufe  thou 
giveft  glory  unto  God,  that  he  is  a; mighty,  merciful,  true,  &c. 
thou  jull:ifiei{:  and  praifeft  God.  To  be  brief,  thou  yieldeft  unto 
his  divinity,  and  v/hatfoever  elfe  bcl-^r-geth  unto  him; 'and  the  fin 
which,  remaineth  in  thee,  is  not  laid  to  thy  ch'itr^e,  but  is  pardoned 
fqr  ChrifPs  fake,  in  whom  thou  bclieveil,  who  is  perfectly  juft, 
whofe  righteoufnefs  is  thy  righteoufnefs,  and  thy  fin  is  his  fin. 

Here  vve  lee  that  every  chrifHan  is  an  high  pricO: :  For  firfl:  he 
oliereth  up  and  killeth  his  ov/n  reafon,  and  the  wildcm  oftheflelh; 
then  he  giveth  glory  to  God,  diat  he  is  righteous,  true,  patient, 
pitiful  and  merciful.  And  this  is  that  daily  facrifice  of  the  New 
Teihmcnt,  which  mufi  be  offered  evening  and  morning.  This 
evening  facrilice  is  to  kill  reafon  ;  the  morning  facrifice  is  to  glorify 
God.  I'huo  a  chriliian  daily  and  contimialiy  is  occuj^ied  in  this 
double  facriiice  ami  in  the  exercife  thereof.  And  no  man  is  able 
to  l.'t  fortii  lufRciently  the  excellency  and  dignity  oF  this  chriltian 
facrifice. 

This  is  therefore  a  Ilrange  and  a  wonderful  definition  of  chriiii- 
an  righteoufnefs,  that  it  is  the  imputation  of  God  for  righteouf- 
nefs or  unto  righteoufnefs,  becaufe  of  our  faith  in  Chriff,  or  for 
Chrid's  fake.  When  the  popifli  fchcol  men  hear  this  definition, 
they  laugh  at  it.  For  th.ty  imagine  that  righteoufnefs  is  a  certain 
quality  poured  into  the  foul,  and  afterwards  fpread  into  all  the  parts 
of  man.  They  cannot  ])ut  away  the  vain  imaginations  of  reafon, 
which  teacheth  that  a  right  judgment,  and  a  good  will,  or  a  good 
inten;;;s  true  righteoufnci3.  This  unfpeakable  gift,  therefore,  ex- 
celleth  all  reafon,  that  God  d(jth  account  and  acknowledge  him 
for  rig-hteous  without  works,  who  embraceth  his  Son  by  f"ith  alone 
who  was  fent  into  the  world,  was  born,  iultcredj  and  was  cruci- 
fied for  us. 

This  matter  as  touching  the  words,  is  eafy  (to  wit,  that  righte- 
oufnefs is  not  effenrially  in  us,  as  the  papifts  reafon  out  of  Arilbtle, 
but  without,  us  in  the  grace  of  God  only  and  in  his  imputation  ;  and 
that  there  is  no  eif.ntial   fubftance  of  righteoufnefs  in  v.s,  befrdes 


GALATIANS.  201 

that  weak  faith  or  firft-fruits  of  faith,  whereby  we  have  begun  to 
apprehend  Chrift,  and  yet  fin  in  the  mean  time  remaineth  veiily  in 
us)  J  but  in  very  deed  it  is  no  fmall  or  light  matter,  but  weighty 
and  of  great  importance.  For  Chri(t  who  was  given  for  us,  and 
whom  we  apprehended  by  faith,  hath  done  no  fmall  thing  for  us,  but 
(as  Paul  faid  before)  He  loved  me,  and  gave  himfelf  for  mcj  Gal, 
ii.  20.  Being  made  a  curfe  for  tis ,  ^c.  Gal.  iii.  13.  And  this  is 
no  vain  fpeculation,  that  Chrifl:  was  delivered  for  my  fins  and  was 
made  accurfed  for  mc,  that  I  might  be  delivered  from  everlafHng 
death.  Therefore  to  apprehend  that  Son  by  faith,  and  with  the 
heart  to  believe  in  him,  given  unto  us  and  for  us  of  God,  caufeth 
that  God  doth  account  that  faith,  although  it  be  imperfed,  for 
perfetSt  righteoufnefs. 

And  here  we  are  altogether  in  another  world  far  from  reafon, 
where  we  difpute  not  what  we  ought  to  do,  or  with  what  works  we 
may  deferve  grace  and  forgivenefs  of  fins  ;  but  we  are  in  a  matter 
of  moft  high  and  heavenly  divinity,  where  we  do  hear  this  gofpel 
or  glad  tidings,  that  Chrift  died  for  us,  and  that  we,  believing 
this,  are  counted  righteous,  though  fins  notwithftanding  do  remairl 
jn  us,  and  that  great  iins.  So  our  Saviour  Chrift  alfo  defineth  the 
righteoufnefs  of  faith,  out  of  the  xvth  chapter  of  St.  John's  gofpel ; 
The  Father  (faith  he)  loveih  you.  Wherefore  doth  he  love  you  ? 
Not  becaufe  ye  were  Pharifees,  unreproveable  in  the  righteoufnefs 
of  the  law,  circumcifed,  doing  good  works,  fafting,  &c.  but  be- 
paufe  I  have  chofen  you  out  of  the  world,  and  ye  have  done  no- 
thing, but  that  ye  have  loved  me,  and  believed  that  I  came  out 
from  the  Father.  This  object  (I)  being  fent  from  the  Father  into 
the  world,  pleafed  you.  And  becaufe  you  have  apprehended  and 
embraced  this  objeft,  therefore  the  Father  loveth  you,  and  there- 
fore ye  pleafe  him.  And  yet  notwithftanding  in  another  place  he 
calleth  them  evil,  and  commandeth  them  to  afk  forgivenefs  of  their 
fms.  Thefe  tv/o  things  are  q^uite  contrary,  to  wit,  that  a  chriftian 
is  righteous  and  beloved  of  God,  and  yet  notwithftanding  he  is  a 
finner.  For  God  cannot  deny  his  own  nature,  that  is,  he  muft 
needs  hate  fin  and  finners;  and  this  he  doth  of  neceffity,  for  other- 
wife  he  fhould  be  unrighteous  and  love  fin.  How  then  can  thefe 
two  contradidions  ftand  together  ?  I  am  a  finner,  and  moft  wor- 
thy of  God's  wrath  and  indignation ;  and  yet  the  Father  loveth 
me  ?  Here  nothing  cometh  betv/een,  but  only  Chrift  the  Mediator. 
The  Father  (faith  he)  doth  not  therefore  love  you,  becaufe  ye  are 
worthy  of  love,  but  becaufe  ye  have  loved  me,  and  have  believed 
that  I  came  out  from  him,  John  xvi.  17.   xvii.  8. 

Thus  a  chriftian  man  abideth  in  true  humility,  feeling  fin  in  him 
elTedually,  and  confefling  himfelf  to  be  worthy  of  the  wTath  and 
judgment  of  God,  and  everlafting  death  for  the  fame,  that  he  may 
be  humbled  in  this  life;  and  yet  notwithftaading  he  continueth  ftill 
in  his  holy  pride,  in  the  which  he  turneth  unto  Chrift,  and  in  him 

Dd 


2oa  GALATIANS. 

he  llftcth  up  himfelf  againft  this  feeling  of  God's  wrath  and  judg- 
ment, and  belicvcth  that  not  only  the  remnants  of  fin  are  not  im- 
puted unto  him,  but  that  alfo  he  is  loved  of  the  Father,  not  for  his 
own  fake,  but  for  Chrift's  fake,  whom  the  Father  loveth. 

Hereby  now  we  may  iee,  how  faith  juftifieth  without  works, 
and  yet  notwithflanding,  how  imputation  of  ri«hteoufnefs  is  alfo 
nccclfary.  Sins  do  remain  in  us  which  God  utterly  hatcth.  There- 
fore it  is  neceffary  that  we  lliould  have  imputation  of  nghteoufnels, 
which  we  obtain  through  Chrilt,  and  for  Chrilt's  fake,  who  is 
given  unto  us  and  received  of  us  by  faith.  In  the  mean  time,  as 
long  as  we  live  here,  we  are  carried  and  nouriflied  in  the  bofom  of 
the  mercy  and  long-fafferancc  of  God,  until  the  body  of  fm  be 
aboliflied,  and  we  raifed  up  as  new  creatures  in  that  great  day; 
then  fhall  there  be  new  heavens  and  a  new  earth,  in  which  righte- 
oufiiefs  fliall  dwell :  In  the  mean  while  under  this  heaven  fm  and 
wicked  men  do  dwell,  and  the  godly  alfo  have  fm  dwelling  in 
them.  For  this  caufe  Paul,  Rom.  vii.  complaineth  of  fm  which 
remaineth  in  the  laints;  yet  notwithftanding  he  faith  afterwards  in 
the  eighth  chapter,  verfe  i .  There  is  ihcrej'ore  notu  no  cotidcmnal'ion 
to  them  tuhich  arc  In  Chr'ijl  Jefus.  Now,  how  fliall  thefe  things, 
fo  contrary  and  repugnant,  be  reconciled  together,  that  lin  in  us  is 
no  fm  ;  that  he  who  is  damnable  fiiall  not  be  condemned;  that  he 
who  is  rejeded,  fliall  not  be  rejected ;  that  he  who  is  worthy  of 
the  wrath  of  God  and  everlafting  damnation,  fnall  not  be  puniflied  ? 
The  only  reconciler  hereof  is  the  Mediator  heinveen  God  and  men, 
even  the  man  J  ejus  Chr'iJl,  i  Tim.  ii.  5.  as  Paul  fiiith,  There  is 
therefore  no-tu  no  condemnation  to  them  'which  are  in  Chrijl  yefus, 
Rom.  viii.  1. 

Vcrfe  7.    Knotv  ye  therefore,  that  they  nvhich  are  cf  faith,  the  fame 
are  the  children  of  Abraham. 

This  is  the  general  argument  and  whole  difputation  of  Paul 
agidnftthe  Jews,  that  they  who  believe,  are  the  children  of  Abra- 
ham, and  not  they  who  are  born  of  his  flefh  and  blood,  Rom.  ix. 
7,  8.  This  deputation  Paul  vehemently  profecuteth  in  this  place, 
and  in  the  ivth  and  ixth  chapters  to  ihe  Romans.  For  this  was  the 
greateit  confidence  and  glory  of  the  Jews,  We  are  the  feed  and 
children  of  Abraham,  He  was  circumciicd  and  kept  the  law; 
therefore  if  we  will  be  the  true  children  of  Abraham,  we  mufl:  fol- 
low our  father.  &c.  It  was  (no  doubt)  an  excellent  glory  and 
dignity,  to  be  the  feed  of  Abraham;  for  no  man  could  deny  but 
that  God  Ipake  to  the  feed  and  of  the  feed  of  Abraham;  but  this 
prerogative  nothing  profited  the  unbelieving  Jews.  By  reafon 
wherto[  Paul,  efpecially  in  this  place,  mightily  flriveth  againfl:  this 
argument,  and  wrefteth  from  the  Jews  this  flrong  alHance  in  them- 
felves;  and  this  could  he,  as  the  cle6l  veffel  of  Chrii^,  do  above 
all  others,  Av.^s  ix.    15.      For  if  we  at  tiie  beginning  ihould  have 


GALATIAMS.  2oj 

dlfputed  with  the  Jews  without  Paul,  perad^enture  we  flioald  ha\e 
prevailed  very  httle  again  ft  them. 

So  then  Paul  reafoneth  againit  the  Jews  who  flood  fo  proudly  in 
this  opinion,  that  they  were  the  children  of  Abraham,  faying, 
We  are  the  fa>d  of  Abraham.  Well,  what  then?  Abraham  was 
circumcifed  and  kept  the  law,  we  do  the  fame.  All  this  I  grant; 
but  will  ye  tlierefore  feek  to  be  jufhified  and  faved  ?  Nay,  not  fo, 
but  let  us  come  to  the  patriarch  Abraham  himfelf,  and  let  us  fee  by 
what  means  he  was  juiHfied  and  faved:  Doubtlefs,  not  for  his  excel- 
lent virtues  and  holy  works;  not  becaufe  he  forfook  his  country,  kin- 
dred and  father's  houfe  ;  not  becaufe  he  was  circumcifed  and  obferv- 
ed  the  law;  not  becaufe  he  was  about  to  offer  up  in  Hicrifice,  at  the 
commandment  of  God,  his  fon  Ifaac,  in  whom  he  had  the  promife 
of pofterity ;  but  becaufe  he  believed.  Gen.  xii.  i.  Gen.  xvii.  24. 
Gen.  xxii.  1,  2.  Wherefore  he  was  not  juflified  by  any  other 
means  than  by  faith  alone.  If  ye  then  will  be  juflified  by  the  law. 
much  more  ought  Abraham  your  father  to  be  juflified  by  the  law. 
But  Abraham  could  not  otherwife  be  juflified,  nor  receive  forgive- 
nefs  of  fins  and  the  Holy  Gholt,  than  by  faith  alone.  Since  this  is 
true  and  the  teflimony  of  the  fcripture,  why  fland  ye  fo  much  upon 
circumcifion  and  the  law,  contending  that  ye  have  righteoufnefs 
and  falvation  thereby,  when  as  Abraham  himfelf,  your  father, 
your  fountain  and  headfpring.  of  whom  ye  do  fo  much  glory,  was 
juflified  and  faved  without  thefe,  by  faith  alone  ?  What  can  be  laid 
againfl  this  argument  ? 

Paul  therefore  concludeth  with  this  fentence,  They  nvho  are  of 
faith,  are  the  children  of  Abraham.  That  corporal  birth  or  carnal 
feed  maketh  not  the  children  of  Abraham  before  God.  As  though 
he  would  fay.  There  is  none  before  God  accounted  as  the  child 
of  tliis  Abraham  (who  is  the  fervant  of  God,  whom  God  hath 
chofen  and  made  righteous  by  faith)  through  carnal  generation; 
but  fuch  children  mufl  be  given  him  before  God,  as  he  was  a  fa- 
ther :  But  he  was  a  father  of  faith  ;  was  juflified  and  pleafed  God ; 
not  becaufe  he  could  beget  children  after  the  flefli ;  not  becaufe  he 
had  circumcifi.on  and  the  law,  but  becaufe  he  believed  in  God.  He 
therefore  that  will  be  a  child  of  the  believing  Abraham,  mufl  alfo 
himfelf  believe,  or  elfe  he  is  not  a  child  of  the  eleiTt,  the  beloved 
and  the  juflified  Abraham,  but  only  of  the  begetting  Abraham, 
who  is  nothing  elfe  but  a  man  conceived,  born,  and  wrapt  in  fin, 
without  the  forglvenefs  of  fins,  without  faith,  without  the  Holy 
Ghofl,  as  another  man  is,  and  therefore  condemned.  Such  alio 
are  the  children  carnally  begotten  of  him,  having  nothing  in  them 
like  unto  their  father,  but  flefli  and  blood,  fin  and  death,  therefore 
thefe  are  alfo  damned.  This  glorious  boafling  then,  We  he  Abra- 
ham''s  feed^  John  viii.  33,   38.  is  to  no  purpole. 

This  argument  Paul  fetteth  out  plainly  in  the  ixth  to  the  Ro- 
mans, by  two  examples  of  the  holy  fcripture.  The  firfl  is  of  Ifh- 
meal  and  IfaaC;  who  were  both  the  feed  and  natural  children  of 


204  GALATIAN5. 

Abraham;  and  vet  rrotwithftanding  Ifhmael  (who  was  begotten 
of  Abraham,  as  Ifaac  was,  yea,  and  fhould  alfo  have  been  the 
firft  begotten,  if  carnal  generation  had  had  any  prerogative,  or 
could  have  made  children  to  Abrah':^m)  is  fhut  out  and  yet  the 
fcripture  faith,  In  Ifaac  Jhall  thy  feed  he  called.  The  fecond  is  of 
Efau  and  Jacob,  who  when  they  were  as  yet  in  their  mother's 
womb,  and  had  done  neither  good  nor  evil,  it  was  faid.  The  elder 
Jhall  ftrve  the  younger,  yocob  ha'ne  I  loved,  and  Efau  have  I  ha- 
led.  Therefore  it  is  plain,  that  they  who  are  of  faith,  are  the 
children  of  Abraham. 

But  feme  v/iil  heie  objedl  (as  the  Jews  do,  and  certain  cavilling 
fpirits  at  this  day)  faying,  that  this  word  faith  in  the  Hebrew, 
fignifieth  truih,  and  therefore  we  do  not  rightly  apply  it :  And 
moreover,  that  this  place  out  of  Gen.  xv.  5.  fpeaketh  of  a  corpo- 
ral thing;  namely,  of  the  promife  of  pofterity,  and  therefore  is  not 
well  applied  of  Paul  to  faith  in  Chrift,  but  ought  fimply  to  be  un- 
derftood  of  the  faith  of  Abraham,  whereby  he  believed  according 
to  the  promife  of  God,  that  he  fliould  have  feed;  and  hereby  they 
would  prove  that  the  arguments  and  allegations  of  Paul  do  conclude 
nothing  In  like  manner  they  may  cavil  alf),  that  the  place  which 
Paul  a  little  after  alledgeth  out  of  Hab.  ii.  4.  fpeaketh  of  faith,  as 
touching  the  full  accomplifhing  of  the  whole  vilion,  and  not  of 
faith  only  in  Chrift,  for  the  which  Paul  alledgeth  it.  Likewife 
they  may  wreft  all  the  xith  chapter  to  the  Hebrews,  which  fpeak- 
eth of  faith  and  the  examples  of  faith.  By  thefe  things  fuch  vain 
glorious  and  arrogant  fpirits  do  hunt  for  praife,  and  feek  to  be 
counted  wife  and  learned,  where  they  leaft  of  all  deferve  it.  But 
becaiife  of  the  fimple  and  ignorant,  we  will  briefly  anfwer  to  their 
cavilia'.ions. 

To  the  iirfl:  I  anfv/er  thus,  that  faith  is  nothing  elfc  but  the 
truth  of  the  heart;  that  is,  a  true  and  right  opinion  of  the  heart, 
as  touching  God.  Nov/,  faith  only  tliinketh  andjudgeth  rightly, 
of  God,  and  not  reafon,  and  then  doth  a  man  think  rightly  of 
God,  when  he  believeth  his  word  :  But  when  he  will  me-ifure 
God  without  the  word,  and  believe  him  according  to  the  wifdom 
of  reafon,  he  hr.th  no  right  opinion  of  God  in  his  heart,  and  there- 
lore  he  cannot  think  or  judge  of  him  as  he  ihould  do.  As  for  ex- 
ample, when  a  monk  imagineth  that  his  cowl,  his  fliaven  crown, 
and  his  vows  do  pleafe  God,  and  that  grace  and  evcrlafting  life  are 
given  him  for  the  fame,  he  hath  no  tiue  opinion  of  God,  but  falfe 
and  full  of  impiety.  Truth  therefore  is  faith  itfclf,  which  judgeth 
riglitly  of  God ;  namely,  that  God  regardeth  not  our  works  and 
righteoufnefs,  becaufe  we  are  unclean;  but  that  he  will  have  n-^cr- 
cy  upon  us  look  upon  us,  accept  us,  juilify  and  fare  us.  if  we 
believe  in  his  Son,  whom  he  hath  fent  to  be  a  facrifice  for  the  lins 
of  the  whole  world,  i  John  ii.  2.  This  is  a  true  opinion  of  God, 
and  in  very  deed  nothing  elfe  but  faith  itfelf.  I  cannot  compre- 
hend nor  be  fuIJ^'  alTured  by  reafon,  that  I  am  received  into  God's 


GALATIANS.  205 

favor  for  Chrift's  fake  :   But  I  hear  this  to  be  pronounced  by  the 
gofpel,  and  I  lay  hold  upon  it  by  faith. 

To  the  fecond  cavillation,   I  anfwer,  that  Paul  doth  rightly  al- 
ledge  that  place   of  the  xvth  of  Genefis,  applying  it  to  faith  in 
Chrift.     For  with  faith  always  muft  be  joined  a  certain  affurance 
of  God's  mercy.     Now,  this  affurance  comprehendeth  a  faithful 
,  truft  of  the  remiffion  of  fins  for  Chrift's  fake.    For  it  is  impolfible 
that  thy  confciencc  fhould  look  for  any  thing  at  God's  hand,  except 
firft  it  be  affured,  that  God  is  merciful  unto  thee  for  Chrift's  fake. 
Therefore  all  the  promifes  are  to  be  referred  to  that  firft  promife 
concerning  Chrift,    The  feed  of  the  luoman  Jhall  bru'ife  the  Jerpent*s 
heady  Gen.  iii,    15.     So  did  all  the  prophets  both  underftand  it 
and  teach  it.     By  this  we  may  fee   that  the  faith  of  our  fathers  in 
the  Old  Teftament,  and  ours  now  in  the  New  arc  all  one,  although 
they  differ  as  touching  their  outward  objecfl.     Vv^hich  thuig  Peter 
witneffeth  in  the  Ads,  when  he  faith,   Which  neither  our  fathers, 
nor  we,  nvere  able  to  bear.     Bid  ive  believe  that  through  the  grace  of 
the  Lord  Jefus  Chrift,  nuefiallbefavsdeven  as  they,  A<5ts  xv.  lo, 
II.     And  Paul   faith.  Our  fathers  did  all  drink  of  tbat  fpiritual 
rock  that  follonued  them;  and  that  rock  ivas  Chrift,     And  Chrift 
himfelf  faid,   Tour  father  Abraham  rejoiced  to  fee  my  day,  and  he 
faiv  it,  and  tvas  glad,  John  viii.  ^6.      Notwithftanding,  the  faith 
of  the  fathers  was  grounded  on  Chrift  who  was  to  come,  as  ours 
is  on  Chrift  who  is  now  come.     Abraham  in  his  time  was  juftified 
by  faith  in  Chrift  to  come,  but  if  he  lived  at  this  day,  he  would 
be  juftilied  by  faith  in  Chrift  now  revealed  and  prefent:  Like  as  I 
have  faid  before  of  Cornelius,  who  at  the  firft  believed  in  Chrift 
to  come,  but  being  inftrucled  by  Peter  he  beHeved  that  Chrift  was 
already  come,  A^^s  x.  1.2,  3.     Therefore  the  diverfity  of  times 
never  changeth  faith,  nor  the  Holy  Ghoft,  nor  the  gifts  thereof. 
For  there  hath  been,  is,  and  ever  (hall  be  one  mind,  one  judg- 
ment and  underftanding  concerning  Chrift,  as  well  in  the  ancient 
fathers,  as  in  the  faithful,  who   are  at  this  day,  and   fhall  come 
hereafter.     So  we  have  as  well  Chrift  to  come  and  believe  in  him, 
as  the  fathers  in  the  Old  Teibment  had.    For  we  look  for  him  to 
come  again  in  the  laft  day  with  glory,  to  judge  both  the  quick  and 
the  dead,  whom  now  webelieve  to  be  come  already  for  our  falvation. 
Therefore  this  allegation  of  Paul  offendeth  none  but  thofe  blind 
and  ignorant  cavillers. 

Paul  therefore  (as  I  have  faid)  rightly  alledgeth  that  place  our 
of  Genefis,  of  faith  in  Chrift,  when  he  fpeaketh  of  the  faith  of 
Abraham.  For  all  the  promifes  paft,  were  contained  in  Chrift  to 
come.  Therefore  as  well  Abraham  and  the  other  fathers,  as  alfo 
we,  are  made  righteous  by  faith  in  Chrift  :  They  by  faith  in  him 
then  to  come,  we  by  faifh  in  him  nov^  prefent.  For  we  treat  now 
of  the  nature  and  manner  of  jaftification,  which  is  all  one  both  in 
them  and  in  us,  whether  it  be  in  Chrift  to  be  revealed,  or  in  Chriit 
now  revealed  and  prefent.    It  is  enough  therefore  that  Paul  fliew- 


2o6  G  A  L  A  T I  A  N  S. 

cth,  that  the  law  juftirieth  not,  but  only  faith,  whether  it  be  in 
Chrift  to  come,  or  in  Chrifl:  already  come. 

At  this  day,  alfo  Chrift  to  fome  is  prcfent,  to  other  fome  he 
h  to  come.  To  all  believers  he  is  prefent;  to  the  unbeliever  he 
is  not  yet  come,  neither  doth  he  profit  them  any  thing  at  all ;  but 
if  they  hear  the  gofpel,  and  believe  that  he  is  prefent  unto  them, 
hejuftifieth  and  faveth  them. 

Verfe  7.   Knoiv  ye  therefore^  that  they  nuh'ich  are  af faith  ^  the  fame 
are  the  children  of  Abraham, 

As  if  he  would  fay,  Ye  know  by  this  example  of  Abraham, 
and  by  tlic  plain  teftimony  of  the  fcripture,  that  they  are  the  chil- 
dren of  Abraham,  who  are  of  faith,  whether  they  be  Jews  or 
Gentiles,  without  any  refped  either  unto  the  law,  or  unto  works, 
or  to  the  carnal  generation  of  the  fathers.  For  not  by  the  law, 
but  by  the  righteoufnefs  of  faith,  the  promife  was  made  unto  Abra- 
ham that  he  fhould  be  heir,  of  the  world,  that  is  to  fay,  that  in  his 
feed  all  the  nations  of  the  earth  fliould  be  bleffed,  and  that  he  (hould 
be  called  the  father  of  nations.  And  left  the  Jews  fhould  falfeiy 
interpret  this  word  nations,  applying  it  unto  themfelves  alone,  the 
fcripture  preventcth  this,  and  faith  not  only,  a  father  of  nations^ 
Gen.  xvii.  4.  but  a  father  of  many  nations  have  I  made  thee,  Rom. 
iv.  1 7.  Therefore  Abraham  is  not  only  the  father  of  the  Jews, 
but  alfo  of  the  Gentiles. 

Hereby  we  may  plainly  fee  that  the  children  of  Abraham  arc 
not  the  children  of  the  fiefti,  but  the  children  of  faith,  as  Paul, 
Rom.  iv.  16,  17.  dcclareth.  Who  is  the  father  of  us  all.  (As  it 
nuere  tvritten,  I  have  made  thee  a  father  of  many  nations  )  even  before 
God  'U'hom  he  did  believe  :  So  that  Paul  maketh  two  Abrahams,  a 
begetting  and  a  believing  Abraham.  Abraham  hath  children  and 
is  a  father  of  many  nations.  Where  ?  Before  God,  where  he  bc- 
iievetli ;  not  before  the  world,  where  he  begetteth. 

For  in  the  world  he  is  the  child  of  Adam  and  a  fmner,  or 
(which  is  more)  he  is  a  worker  of  the  righteoufnefs  of  the  law. 
Jiving  after  the  rule  of  reafon,  this  is,  after  the  manner  of  men  ;  but 
this  pcrtainerh  nothing  to  the  believing  Abraham. 

This  example  therefore  of  Abraham  wrappeth  in  it  the  holy 
fcripture  itfclf,  which  faith  that  we  are  counted  righteous  by  faith. 
Wherefore  this  is  a  ftrong  and  mighty  argument  two  manner  of 
ways,  botji  by  the  example  of  Abraham,  and  alfo  by  the  authority 
of  the  fcripture. 

Verfe  8.   And  the  fcripture  forcfccing  that  God  nvouldjufllfy  the  hea- 
then through  faith, — 

Thefc  things  pertain  to  the  former  argument.  As  if  he  (liould 
fay,  Yc  Jews  do  g'ory  in  the  law  above  meafure;  ye  highly  com- 
mend Mofcs,  bccaufe  God  fpake  unto  him  in  the  buOi,  &:c.  As 
th^  Jev^^s  do  proudly  boaft  agaioft  us,   (as  I  have  myfclf  at  fundry 


GALATIANS.  ley 

times  heard)  faying,  Ye  chriftians  have  apoftles,  ye  have  a  pops 
and  ye  have  bifhops  ;  but  we  Jews  have  patriarchs,  prophets,  yea, 
we  have  God  himfelf,  who  fpake  unto  us  in  the  bufli,  in  Sinai, 
where  he  gave  unto  us  the  lav/,  and  in  the  tcniple,  &c.  Such  a 
glory,  and  fuch  an  excellent  teftimony  alledge  ye  for  yourfelves 
againft  us,  if  ye  can.  To  this  anfv/ereth  Paul  the  apofHe  of  the 
Gentiles  :  This  your  proud  vaunting  and  boafting  is  to  no  purpofe  ; 
for  the  fcripture  prevented  it,  and  forefaw  long  before  the  law,  that 
the  Gentiles  fhould  not  be  juftified  by  the  law,  but  by  the  blefling 
of  Abraham's  feed,  which  was  promifed  unto  him  (as  Paul  faith 
afterwards)  4:^0  years  before  the  law  was  given.  Now,  the  law 
being  given  fo  many  years  after,  could  not  hinder  or  abolilh  this 
promife  of  the  bleffing  made  unto  Abraham,  but  it  hath  continued 
firm  and  fhall  continue  for  ever.  What  can  the  Jcvv's  anfwer  to 
this  ?  - 

This  argument,  grounded  upon  the  certainty  of  time,  is  very 
ftrong.  The  promife  of  blefling  is  given  unto  Abraham  430  years 
before  the  people  of  Ifrael  received  the  law.  For  it  is  faid  to  Abra- 
ham, Becaufe  thou  haft  believed  God  and  haft  given  glory  unto 
him,  therefore  thou  (halt  be  a  father  of  many  nations.  Gen.  xvii.  5. 
There  Abraham  by  the  promife  of  God  is  appointed  a  father  of 
many  nations,  and  the  inheritance  of  the  world  for  his  pofterity  and 
iflue  after  him,  is  given  unto  him  before  the  law  was  publiflied. 
As  though  he  would  fay.  Why  do  ye  boaft  then,  O  ye  Galatians, 
that  obtain  forgivenefs  of  fms,  and  are  become  children,  and  do 
receive  the  inheritance  through  the  law,  which  followed  a  long  time, 
that  is  to  fay,  430  years  after  the  promife. 

Thus  the  falfe  apoftles  did  advance  the  law  and  the  glory  thereof; 
but  the  promife  made  unto  Abraham  430  years  before  the  law  was 
g:ven,  they  negledled  and  defpifed,  and  would  in  no  wife  know  that 
Abraham  (of  whom  they  gloried  notwithftanding  as  the  father  of 
the  whole  nation)  being  yet  uncircumcifed,  and  living  fo  many  ages 
before  the  law,  was  made  righteous  by  no  other  means  than  by 
faith  only,  as  the  fcripture  moft  plainly  witnefleth.  Abraham  he- 
iie'ved  God,  and  it  ivas  counted  to  him  for  right  eoujnefs.  Gen.  xv.  6. 
Afterwards,  when  he  was  now  accounted  righteous  becaufe  of  his 
faith,  the  fcripture  maketh  mention  of  circumcifion,  where  it  faith, 
T^his  is  my  covenant  ivhich  yejhall  keep  betiveen  me  and  you ,  £5V. 
Gen.  xvii.  10.  With  this  argument  Paul  mightily  convinceih  the 
falfe  apoftles,  and  flieweth  plainly  that  Abraham  was  juftified  by- 
faith  only,  both  without  and  before  circumcifion,  and  alfo  430 
years  before  the  law.  This  felf-fame  argument  he  handleth  in  the 
fourth  chapter  to  the  Romans;  to  wit,  that  righteoufnefs  was  im- 
puted to  Abraham  before  circumcifion,  and  that  he  was  righteous 
being  yet  uncircumcifed,  much  more  than  he  was  righteous  before 
the  law. 

Therefore  (faith  Paul)  the  fcripture  did  well  provide  againft  this 
your   glorious  boaiting  of  the  righteoufnefs  of  the  law  and  works. 


2o8  GALATIANS. 

When  ?  Before  circumcifion  and  before  the  Ihw.  For  the  law  wn 
given  430  years  after  the  promife,  whereas  Abraham  was  not  only 
juiHfied  without  the  law  and  before  the  law,  but  was  alfo  dead  and 
buried;  and  his  righteoufnefs  without  the  law  did  not  only  flourifh 
until  the  law.  but  alfo  (hall  flourifh  even  to  the  end  of  the  world, 
if  then  the  father  of  the  whole  Jewifh  nation  was  made  ii<Thteou5 
without  the  law  and  before  the  law,  much  more  are  the  children 
nrade  righteous  by  the  fame  means  that  their  father  was.  Therefore 
righteoufnefs  comedi  by  faith  only  and  not  by  the  law. 

Verfe  8.   Preached  before  the  gofpel  unto  Ahraham,  faying-,  In  thee 
Jh all  all  nations  he  hlejfed. 

The  Jev/s  do  not  lightly  pafs  over,  but  alfo  do  deride,  and  with 
their  wicked  gloffes.  do  corrupt  thefe  cxcelknt  and  notable  fenten- 
ces ;  Abraham  hel'ie'ued  God.,  iffc.  I  have  appointed  thee  a  Father, 
Iffc.  and  fuch  like,  which  highly  commend  faith  ai^.d  co.itJn  pro- 
niifes  of  fpiiitual  things.  For  they  are  blind  and  hard  hearted, 
and  therefore  they  fee  not  that  thefe  places  do  treat  of  faith  towards 
God,  and  of  righteoufnefs  before  God.  With  like  malice  alfo 
they  handle  this  notable  place  of  the  fpiritual  bleffing,  In  theeJJiall 
fill  famiiies  of  the  earth  be  birjfed,  Gen.  xii.  3.  A6ls  iii.  25.  For 
(fay  they)  to  blefs  fig^ufi^th  nothing  elfc  but  to  praife,  to  pray  for 
profperity,  and  to  be  glorious  in  the  figlit  of  the  world.  After  this 
manner  the  Jew  (fay  they)  who  is  born  of  the  feed  of  Abraham, 
is  bleiled  ;  and  the  profelyte  or  ftranger  who  worfhippeth  the  God 
of  the  Jews  and  joineth  himfelf  unto  them,  is  alfo  bleffed.  There- 
fore they  think  that  bleUing  is  nodiing  elfe  but  praife  and  glory  in 
this  world,  in  that  a  man  may  glory  and  vaunt  that  he  is  of  the 
frock  and  family  of  Abraham.  But  this  is  to  corrupt  and  pervert 
the  fentenccs  of  the  fcripturcs,  and  not  to  expound  them.  By  thefe 
words,  Abraham  bclie-ved^  Paul  dcfineth  and  fetteth  before  our  eyes 
a  fpiritual  Abraham,  faithful,  righteous,  and  having  the  promife  of 
God;  an  Abraham  (I  fay)  who  is  not  in  error,  and  in  the  old 
ilefh;  who  is  pot  born  of  Adam,  but  of  the  Holy  Ghoft.  And 
of  this  Abraham  renewed  by  faith  and  regenerate  by  the  Holy 
Ghoit,  fpeaketh  the  fcripture,  and  pronounceth  of  him,  that  he 
iliould  be  a  father  of  many  nations.  Alfo  that  all  the  Gentiles  fhould 
be  given  unto  him  for  an  inheritance,  when  it  faith,  Intheejlmll all 
the  nations  of  the  earth  be  blejj'ed.  This  Paul  vehemently  urgetli  by 
the  authority  of  the  fcripture,  which  faith,  Gen.  xv.  6.  Abraham 
djeluiyfd  God,   bT'r. 

The  fcripture  then  attributeth  no  righteoufnefs  to  Abraham,  but 
-LU  that  he  belicvcth,  and  it  fpeaketh  of  fuch  an  Abraham,  as  he  is 
jiccounted  before  God.  Such  fentences  therefore  of  the  fcripture 
:do  let  forth  unto  us  a  new  Abrah;im,  who  is  feparate  from  the  car- 
iii^l  :-.if4fTirti;r:  and  bed,  and  fiom  the  carnal  generation,  and  make 
him  fuch  an  one  as  he  is  before  God,  that  is,  believing  and  juftified 
trhrongh  l^itli,  to  whom  now  God  niaketh  tliis  promife  bccaui'e  of 


GALATI-ANS.  209 

his  faith  5  Thou  JJjah  he  afnfher  of  many  nations.  Again,  In  thee 
Jh all  all  the  nations  cf  the  ear^h  he  UlfaL  .  nd  this  is  the  meanint^ 
of  Paul,  where  he  fheweth  how  the  fcripture  preventeth  the  vaiii 
prefumptron  and  proud  boaflings  of  the  Jews  as  touching  the  Jaw. 
For  the  inheritance  of '.he  Gentiles  was  (^iv'en  unto  Abtaliam,  not 
by  the  law  and  circumcifion,  but  long  u  eforc  the  fame,  by  xhz  only 
righteoufnefs  of  faith. 

Therefore,  whereas  the  Jews  will  be  counted  and  called  blefied, 
becanfe  they  are  the  children  and  fjed  o^  A-braham,  it  is  nothing 
elfe  but  a  vain -glorious  boa  ft.  It  is  (no  doubt)  a  great  prerocrative 
and  glory  before  the  world,  to  be  born  of  braham  s  feed  as  Paul 
fheweth,  Rom.  ix.  but  not  fo  before  God.  Wherefore  the  Jews 
do  wickedly  pervert  this  place  concerning  the  bleffing,  in  applying 
it  only  to  a  carnal  blcjling,  and  do  gre^t  injuries  to  the  fcripiure, 
which  fpeaketh  moil  manifedly  of  the  fpirilual  blelTuig  before  God, 
arrd  neither  can  nor  ought  otherwife  to  be  nnderftood.  This  is 
then  the  true  meaning  of  this  place,  In  theejloall  be  hajfcd  In 
which  thee  ?  In  thee  Abraham  believing,  or  in  thy  faith,  or  in 
Chrift  (thy  feed)  to  come,  in  whom  thou  beiicvefl :  All  the  na- 
tions of  the  earth  (I  fay  )  fiiall  be  blefled,  that  is,  all  the  nations 
fhallbethy  blefied  children,  even  like  as  thou  art  bleffed;  as  it  is 
written,  Sofiallihyfsedhe,  Gen.  xv.  5. 

Hereof  it  followeth  that  the  blefling  and  fai'h  of  ^  braham  is  the 
fame  that  ours  isj  that  Abraham's  Chrift  is  cur  Chrift;  thac  Chrift 
died  as  well  for  the  fins  of  braham,  as  for  us.  Abraham  tjh'^ch 
fatv  my  day  and  rejoiced^  John  viii  ^6.  Therefore  ?.ll  found  Ijut 
one  and  the  fame  thing.  We  may  not  fufterthis  word  blcilivig;  to 
be  corrupted.  The  Jews  look  but  through  a  veil  into  the  fcripture 
and  therefore  they  underftand  not  what,  or  whc^fore  the  promife 
is  which  was  made  to  the  fathers  :  Which  we  notwithftanding  ojght 
fo  confider  above  all  things.  So  ihall  we  fee  that  God  fpeaketh  to 
.Abraham  the  patriarch,  not  of  the  law  nor  of  thing?  tj  be  done, 
but  of  things  to  be  believed  ;  tiiat  is  to  fay,  that  Go  J  fpeaketh  unto 
him  of  promifes  which  are  apprehended  by  faith.  Now,  -vhat 
doth  Abraham  .^  He  believeth  thofe  promifes.  ■' nd  what  doth 
God  to  that  believing  /  braham  .^  He  imputeth  faith  nnto  him  for 
righteoufnefs,  and  addeth  further  many  more  promifes,  as,  /  a:n 
ihyjlneld.  Gen.  xv.  I.  I.i  thee  Jh  all  all  families  of  the  earth  be 
blejjed^  Gen.  xli.  3.  Thovjhalt  he  a  father  of  many  nations.  Gen, 
xvii.  4.  So  Jliall  thy  feed  he.  Gen.  xv.  5.  j'hefe  are  invincible 
arguments,  againft  the  which  nothing  can  be  faid,  if  the  places  of 
the  holy  fcripture  be  thoroughly  confidered. 

Varfe  9.  So  then  they   which  be  of  faith,  are  hlejfed  nuilh  faithful 

Abraham. 

All  the  weight  and  force  hereof  lieth  in  thefe  words,   ivith  faith" 
ful  Abraham;  for  he  putteth  a  plain  difference  between   /ibraham 

Ee 


-10  G  AL  ATIANS. 

and  Aoraham,  of  one  and  the  rcir-famc  pcrpjn  making  two.  As 
if  he  hdCi  laid,  There  is  a  working,  and  there  is  a  believing  Abra- 
ham; with  the  working  Abraham  we  have  nothing  to  do;  for  if 
Jie  be  juilifitd  by  works,  he  hath  to  rejoice  but  not  with  God  : 
Let  the  Jews  glory  as  much  as  they  will,  of  that  begetting  Abra- 
ham, wlio  is  u  worker,  is  circumcifcd  and  keepeth  the  Jaw;  but 
we  glory  of  the  faith!  ul  Abraham,  of  whom  the  fcripture  faith,  that 
he  received  the  blefTmg  of  rightcoufnefs  dirough  his  f.iidi,  not  only 
for  himfelf,  but  alfo  for  all  thofe  who  believe  as  he  did ;  and  fo  the 
world  was  promifed  to  iibraham,  bccaufe  he  believed;  therefore 
all  the  world  is  bief.ed,  that  is,  receiveth  imputation  of  rightcouf- 
nef?,  if  it  believe  as  Abraham  did. 

Wherefore  the  blefling  is  nothing  elfe  bat  the  promife  of  the 
gcfpcl :  And  that  all  nations  are  blefled,  is  as  much  as  to  fay,  as 
all  nations  fhall  hear  the  bleiling,  that  is,  the  promife  of  God  fiiall 
be  preached  and  publiflied  by  the  gofpci  among  ail  nations  :  nd 
out  of  this  place  the  prophets  have  drawn  many  prophefies  by  a 
Spiritual  undei (landing  :  /  s  Plal.  ii.  b.  y//i  ofmc,  and  IJhallgive 
thee  the  hecihsn  for  ihine  inheriiance,  avd  the  utiermojt  parts  of  tht 
earth  for  thy  pfj'Jfion,  /\nd  again,  Plal.  xix.  4.  1  heir  line  ts  gone 
out  through  all  the  earth.  Briefly,  all  the  prophefies  of  the  king- 
dom of  Chrift,  and  of  the  publifhing  of  the  gofpel  throughout  all 
the  world,  have  fprung  out  of  this  place  :  In  thecjhaU  alt  the  nati- 
ons of  the  earth  be  ihfj'ed.  Wherefore,  to  fay  that  the  nations  are 
blefTed,  is  nothing  ^\\t^  but  that  rightccufnels  is  freely  given  unto 
them,  or  that  they  are  counted  righteous  before  God,  not  by  the 
iaw,  but  by  the  hearing  cf  laith;  lor  Abraham  was  not  julHfied  by 
ar.y  other  means  than  by  hearing  the  word  of  promife,  of  bleffing, 
and  of  grace.  Therefore  like  as  Abraham  obtained  imputation  of 
ilghteoufnefs  by  the  hearing  of  hiith;  even  fo  did  all  the  Gentiles 
obtain  and  yet  do  obtain  the  fame  :  For  the  fame  word  that  was 
firft  declared  unto  Abraham,  was  afterward  pubJifhed  to  all  the 
Gentiles. 

Hereby  then  we  fee  that  to  blefs,  fignilieth  nothing  elfe  (but  as 
I  have  faid  before)  to  preach  and  teach  the  word  of  the  gofpel,  to 
confefs  Chriff,  and  to  fpread  abroad  the  knowledge  of  him  among 
all  the  Gentiles  ?  And  this  is  the  prieftly  office  and  continual  fa- 
crifice  of  the  church  in  the  New  Teflament,  which  dlftributeth  this 
blelfing  by  preaching  and  by  miniltering  of  the  facraments,  by  com- 
forting the  broken-hearted,  by  diltributing  the  word  of  grace, 
which  Abraham  had,  and  which  was  alio  his  blefling,  which  when 
he  believed,  he  received  the  bleiling.  So  we  alio  believing  the 
fame  are  blcfi'ed,  and  this  blefling  is  a  great  glory,  not  before  the 
world,  but  before  God  :  For  we  have  heard  that  our  fins  are  for- 
given us,  and  that  we  are  accepted  of  God,  that  God  is  our  Fa- 
Liier,  and  that  we  arc  his  children,  with  whom  he  will  not  be 
in>;ry,.  but.>vii]  deliver  us  from  fin,  from  death  and  ail  evils,  and 
will  ^ive  unto  us  rightcoufnei's,  life  r.nd  eternal  falvation.     Of  this 


GALATIANS.  -  211 

blefling  (as  I  have  faid)  do  the  prophets  preach  in  every  place,  who 
did  not  fo  coldly  confider  thofe  promifes  made  unto  the  fathers,  as 
the  wicked  Jews  did,  and  as  the  popiih  fchooi  men  and  feclaries 
do  at  this  day,  but  did  read  them  and  weigh  them  with  great  diH- 
gence,  and  alfo  drew  out  of  thofe  promifes  whatfoever  they  pro* 
pheG^d  concerning  Chriil:  or  his  kingdofa.  So  the  prophecy  of 
Hof.  xiii.  14  I  tv III  redeem  them  from  death  :  0  dealh,  I  iv'ul  he 
thy  plagus  :  0 grnve^  InJi^Uhbe  thy  dejiruflion ;  and  fach  Hke  places 
of  the  other  prophets,  did  all  fpriirg  out  of  thef^  promifes,  in  the 
which  God  promifjd  to  the  fatiiers  the  briiinng  of  the  ferpent's 
head    and  the  bleiling  of  ail  nations,   Geni-'ii!-.-i^5'. 

Moreover,  if  the  nations  be  bleffi^d,  that  is  to  fay,  if  they  be 
accounted  righteous  before  God,  it  folioweth  that  they  are  freed 
from  fm  and  death,  and  are  made  partakers  of  righteoufnefs,  faU 
vation,  and  everlafHng  lif-,  not  for  their  works,  but  for  their  faith 
in  Chriit.  Wherefore  thst  p'ace  of  Gen.  xii-  3.  In  thee Jlall  all 
families  of  the  earth  be  biejfcd,  fpeaketlr  not  of  the  blelnng  of  the 
mouth  but  of  fuch  a  bleifiog  as  belongeth  to  the  imputation  of 
righteoufnefs,  which  is  av^ailabie  before  God  and  redecmeth  from 
the  curfe  of  fin,  and  from  all  thofj  evils  that  do  accompany  tin. 
Now,  this  blefling  is  received  only  by  faith  :  For  the  text  laith 
plainly,  x'lhraham  believed  God,  and  it  luas  accounted  unio  him  for 
righteoufnefs ;  wherefore  it  is  a  mere  fpintual  bleffing,  and  there 
is  no  bleiTmg  indeed  butthjs;  which  although  it  be  accurfed  in 
the  world  (as  indeed  it  is)  yet  it  is  available  before  God.  This 
place  therefore  is  of  great  force,  that  they  who  are  of  faith,  are 
become  partakers  of  this  promife  of  the  bleinng  made  unto  the  be- 
lieving Abraham.  And  by  this  means  Paul  preventeth  the  cavilla- 
tion  of  the  Jews,  who  boaft  of  a  begetting  and  working  .-ibraham, 
andjuft  before  men,  and  not  of  a  believing    .braham. 

Now,  hke  as  the  Jews  do  glory  only  of  a  working  braham, 
even  fo  the  pope  fetteth  out  only  a  working  Chrift,  or  rather  an 
example  of  Chrift.  He  that  will  live  godly  (faith  he)  mult  v/alk 
as  Chrift  hath  walked,  according  to  his  own  faying  in  John  xiii. 
15.  For  I  have  given  you  an  example,  that  ye  fhould  do  as  I  have 
done  to  you.  We  deny  not  but  that  the  faithful  ought  to  follow  the 
example  of  Chriil,  and  to  work  well;  but  we  fay  that  we  are  not 
juftified  thereby  before  God  :  and  Paul  doth  not  here  reafon  what 
we  ought  to  do,  but  by  what  means  we  are  made  righteous.  In 
this  matter  we  mufl  fet  nothing  before  our  eyes,  bat  Jefas  Chrift 
dying  for  our  fins,  and  rifing  again  for  our  righteoufnefs,  and  him 
muft  \JQ  apprehend  by  faith  as  a  gift,  not  as  an  example.  This, 
reafon  underflandeth  not;  and  therefore  as  the  Jews  follow  a 
working  and  not  a  believing  Abraham,  even  fo  the  papifts  and  all 
that  feek  righteoufnefs  by  works  do  behold  and  apprehend,  not  a 
juftifying,  but  a  working  Chriil:,  and  by  this  means  they  fwerve 
from  Chriil,  from  righteoufnefs  and  falvation  ;  and  like  as  the 
Jews  who  were  faved,  ought  to  follow  the  believing  Abraham ;  fo 


212  GALATIANS. 

we  alfo,  if  we  will  be  delivered  from  our  fins  and  be  faved,  muft 
take  hold  of  the  jiiflifying  and  f.ving  Chriil,  whom  Abraham  him- 
fejf  ;UiO  by  faith  diH  appr.hend,  and  through  him  was  bleiTcd. 

Il  was  indeed  a  gi cat  ^lory,  that  Abraham  reccircd  ciicuracifron 
at  the  commandment  of  God,  that  he  was  endued  with  excellent 
virtues;  that  he  obeyed  God  in  all  things ;  as  it  is  alfo  a  great 
praife  and  felicity  to  follow  the  example  of  Chrifl:  working,"  to 
Jove  tl.y  neighbour,  to  do  good  to  them  that  hurt  thee  to  pray  for 
thine  enemies,  patiently  to  bear  the  ifigratitude  of  thofe  who  render 
evil  lor  good,  but  all  this  ava'deth  nothipg  to  righteoufnefs  before 
God.  The  excellent  deeds  and  virtues  of  Abraham  were  not  the 
caufe  that  he  was  counted  righteous  before  God:  fo  hkewife  the 
imagination  and  following  of  the  example  of  Chrift,  doth  not  make 
us  righteous  before  God.  For,  to  make  us  righteous  before  Qod, 
there  is  a  fir  more  excellent  price  required,  which  is  neither  th^ 
righteoufnefs  of  man,  nor  yet  of  the  law.  Here  we  mull:  have 
Chiift  to  blefs  usand  fave  us,  like  as  Abraham  alfo  had  hini  for 
hv\  bifclTer  aiid  Saviour.  How  ?  Not  by  works,  but  by  faith, 
\Vhcrefoi;e  as  there  is  great  difference  between  tvie  believing  and 
woik'.  '-,  Alraii  m  ;  fo  i:->  there  great  difference  between  Chrift  blei]"- 
ip.g  ard  reclep;:;i:  g,  ai.d  Chrllt  working  and  givir.g  example.  Now, 
I*ai,;  fpeaketfi  iicre  cii  Chrill  redeeming  i.nd  i'^brahana  believinjf, 
^nd  n.itoi  Chriii:  giving  example,  or  of  Abruhira  woi-kiog.  fhcre^ 
fpre  i)e  addeth  purpofely,  and  that  v/irh  great  vehemency;  7^f'j 
zvfjic'j  are  vj pAth^  arc  vi^JJsd  <wi:::  juiikjul  jrloraham. 

Wherefore  we  riuift  fepcrate  tlv  beljeivlfig  Aiid  the  working  Abra- 
ham as  iar  aiuiidir  as,  thv^re  i$  dillar-ce  betwixt  heavea  and  earth. 
A  manbei  evin/.  in  Chrilt  is  aitogeU.er  a  divine  r:rfjn,  the  child 
of  God,  the  in'-.eritor  of  the  world,  a  conqueror  of  fin,  death,  the 
world  and  the  devil ;  ihercrore  he  carutot  be  praifed  and  magnified 
enough.  Let  us  not  fuhcr  this  taitist  1  Abraiiam  to  lie  hid  in  his 
grave,  as  he  is  hid  from  the  Jews,  but  ict  us  highly  extol  and  mag- 
nify liim,  and  let  us  fill  both  heaven  and  earth  with  his  name,  fo 
that  in  reluecft  of  this  faithfu;  Abraham,  v/e  fee  nothin?  at  all  in 
the  workmg  Abrahai^i.  For  when  we  fpeak  of  this  faithful  Abra» 
ham,  we  are  in  heaven.  But  afterwards,  doing  thofe  tnings  which 
th2  working  Abrc^hara  did,  which  were  carnal  and  earthly,  and 
not  divine  and  heavenly,  ^but  in  as  much  as  they  were  given  unto 
hmi  of  God)  we  are  among  men  in  earth.  The  believing  Abraham 
therefore  fiileth  both  heaven  and  earth.  So  every  chriftian  throagh 
Jiis  faith  fiileth  heaven  and  earth,  fo  that  bcfides  it,  he  ought  to 
bclioid  nothing. 

Now,  by  thefe  words,  fiajl  h  hl'Jf.d,  Paul  gathereth  an  argu- 
ment of  the  contrary  ;  for  the  Icripture  is  full  of  cppofidons,  as 
when  two  cent,  arics  are  compared  together.  And  it  is  a  point  of 
cunning  to  mark  v/eil  thefe  oppofitions  in  the  fcripturc,  and  by 
them  to  expound  the  fentences  thereof.  As  here,  this  word 
(bUJfing)  importeth  alfo  the  contrary,  that  is  to  fay,  maledidion. 


GALATIANS.  213 

For  when  the  fcrlpture  faith,  that  all  nations  who  are  of  faith,  are 
blefied  with  faithful  Abraham,  it  toiiaweth  necefTarily,  that  all,  as 
well  Jews  as  Gentiles,  are  accurfed  without  faith,  or  without 
this  faithtul  Abraham  For  the  promife  of  bleilmg  was  given  to 
Abraham,  thai  m  him  all  nations  fliould  be  blelTed.  There  is  no 
blelling  then  to  be  l-joked  for,  but  only  in  the  promife  made  unto 
Abraham,  now  publiihed  by  the  gofpel  throughout  the  whole 
world.  Therefore*  wholoeveris  without  that  bleiTmg,  is  accurfed. 
And  this  Paul  fheweth  plainly  when  he  faith, 

Verfe  !0.     For   as   many  as  are  of  the  "works  of  the  law,  are 
under  the  curfe  : — 

Here  ye  fee  that  the  curfe  is  as  it  were  a  flood,  fwallowing  up 
v/hatlbever  is  without  Abraham,  that  is  to  lay,  without  faith,  and 
the  promife  of  the  blelling  of  Abraham.  Now,  if  the  law  itfelf 
given  by  Mofes  at  the  commandment  of  God,  maketh  them  fub- 
je<5l  to  the  curfe  who  are  under  it,  much  more  ihali  the  laws  and 
traflitions  fo  do.  which  are  devifed  by  man.  He  therefore  that 
will  avoid  the  curfe,  mj.fl  lay  hold  upon  the  promife  of  blefling, 
or  upon  the  faith  of  Abraham,  or  elfe  he  {hall  remain  under  the 
curfe.  Upon  this  place  therefore  (Jhall  he  bljfi'd  in  thee)  it  fol- 
loweth  that  all  nat'ons,  whether  they  were  before  Abraham,  in 
his  time,  or  after  him,  are  accurfed,  and  fliali  abide  under  the 
curfe  forever,  unlefs  they  be  bleffed  in  the  faith  of  Abraham,  un- 
to whom  the  promife  ot  the  bleifmg  was  given  to  be  publiihed  by 
his  feed,  throughout  the  whole  wor-d. 

To  know  thcfe  tiiiiv^s  it  is  very  nece/lary,  for  they  help  greatly 
to  comfort  troabk,d  and  aiSidted  conf:iences,  and  moreover,  they 
teach  us  to  feparate  the  righteoufneis  of  fiith  from  the  righteoufnefs 
of  the  ilelh,  or  civil  righteoufnefs.  For  we  muft  note  that  Paul  is 
here  in  hand,  not  with  a  matter  of  policy,  but  with  a  divine  and 
fpiritual  matter,  leii  any  mad  brain  fliouid  cavil,  and  fay,  that  he 
curieth  and  condemnet!.  oolitic  laws  and  magiflrates.  Here  all  the 
fophillers  and  popiih  fchoui-meii  are  dureib,  and  can  fay  nothing. 
Wherefore,  the  readei  muft  be  admoniflied  that  in  this  place, 
there  is  nothmg  handled  as  touching  civil  laws,  manners,  or  mat- 
ters pohtical  ( vvnicii  are  the  ordinances  of  God  and  good  thingr, 
and  the  fcripture  ellewhue  r.pproveth  and  commendeth  the  fame) 
but  of  afpinluai  nghieoufjeis,  by  the  which  we  aie  juftified  before 
God,  and  aret.fl'd  the  children  of  God  in  the  kingdom  of  hea- 
ven. To  be  biief,  there  is  nothing  handled  here  concerning  the 
bodily  iiie,  but  concerning  ev^ilah. 3^;  Hie,  where  no  blelling  is  to 
be  hoped  lor,  or  riglite-juinefs  to  be  lought  either  through  the  law, 
or  traditions,  or  whaifoever  can  be  named  m  this  life,  befides  the 
proinife  of  Abiaham's  blefling.  Let  civil  laws  and  ordinances 
abide  in  their  place  and  order  ;  let  the  magiftrate  make  never  fa 
good  and  excellent  laws  ;  yet  notwithflanding  they  dehver  no  man 


214  GALATIANS. 

Iron  the  curfe  of  God's  law.  The  k:n:;dom  of  Babylon  ordained 
of  God,  and  by  him  committed  unto  Kings,  had  exceiierit  laws, 
and  all  nations  were  commanded  to  obey  therr;  ;  r>otwith({:mding 
this  obedience  of  the  laws  did  net  fave  it  from  the  curfe  of  the  law 
of  God.  In  like  manner  we  obey  the  laws. of  princes  and  magif- 
trates,  but  we  are  not  therefore  righteous  before  God  ;  for  here 
we  are  in  another  matter. 

It  is  not  without  caufe  that  I  do  fo  diligently  teac"h  and  repe^at 
this  dininiTiion  ;  for  the  knowledge  thereof  is  very  necefTary,  (Al- 
though there  are  few  that  mark  it  or  underfl:;^nd  it  indecc^.  .  g.'iin, 
the  confounding  and  mingling  together  of  the  heavenly  and  civil 
rightconfnefs,  is  very  ealy.  In  the  civil  righteoufnefs  we  muit 
have  regard  to  law  and  works;  but  in  the  fpiritual,  divine  and  hea- 
venly righteoufnefs,  we  murt  utterly  rejecl:  all  law^  and  works,  and  fet 
the  only  promife  and  blelling  before  our  eyes,  whith  layeth  before 
us  Chrift  the  giver  of  this  bieding  and  grace,  and  our  only  Saviour. 
So  that  this  fpiritual  righteoufnefs,  fecluding  the  law  and  all  works, 
looketh  only  unto  the  grace  and  blefling  which  is  given  by  Chrifl, 
as  it  was  promifed  by  Abraham,  and  of  him  believed. 

Hereby  we  may  plainly  fee,  that  this  argument  is  invincible. 
For  if  we  mud  hope  to  receive  the  blefTmg  by  Chrift  alone,'  then 
it  nsuft  needs  follow  on  the  contrary,  that  it  is  not  relieved  by  the 
law.  For  the  biefTmg  was  given  to  faithful  Abraham  before  the 
Jaw  and  without  the  law.  Now,  like  as  Abraham  believed  in 
Chrift  v/ho  .was  to  come,  the  giver  of  the  blefling  ;  fo  and  by  the 
fame  fiith  Vve,  we  believe  in  Chrift  who  is  come  and  prefent,  and 
fo  are  we  now  jultified  by  faith,  as  Abraham  was  then  juftified  by 
faith.  They  therefore  who  are  under  the  law,  are  not  bleffed,  but 
remain  under  the  curfe. 

This  the  pope  and  his  proud  prelates  do  not  believe,  nor  can  be- 
lieve, neither  can  they  abide  this  dodrine.  Yet  muft  we  not  hold 
our  peace,  but  niufl:  confefs  the  truth  and  fay.  that  the  papacy  is 
accurfed,  yea,  all  the  laws  and  civil  ordinances  of  the  emperor  are 
accurfed  :  for  according  to  Paul,  whatfoever  is  without  the  pro- 
mife and  fiith  of  Abraham,  is  accurfed.  When  our  adverfarics 
hear  this,  by  and  by  they  pervert  and  (lander  our  words  as  though 
v/e  taught  th^it  the  magiftrates  fliould  not  be  honored,  but  that 
we  raile  up  feditions  againft  the  emperor,  that  we  condemn  all 
laws  that  we  overthrow  and  deftroy  commonwealths,  &c.  But 
they  do  us  great  wrong.  For  v/e  put  a  great  difference  between 
the  corporal  and  the  fpiritual  blefling,  and  we  lay  that  the  emperor 
is  blcfl'ed  with  a  corporal  blefling.  For  to  have  a  kingdom,  laws 
and  civil  ordinances,  to  have  a  wife,  children,  houfe  and  lands, 
is  a  blefling,  (for  all  thefe  things  are  the  good  creatures  and  gifts 
of  God  ;)  but  we  are  not  delivered  from  the  everlafting  curfe  by 
this  corporal  blefling,  which  is  not  temporal  and  muft  have  an 
end.     Therefore  we  condemn  not  laws,  neither  do  wc  ftir  up  fe- 


GALATIANS.  215 

dition  againfl  the  emperor  ;  but  we  teach  that  he  muft  be  obeyed, 
that  he  muft  be  feared,  reverenced  and  honored,  but  yet  civilly, 
But  when  we  fpeak  of  the  bleffing  after  the  manner   of  divines, 
then  we  fay  boldly  with  Paul,  that  all  things  which  are  without 
the  faith  and  promife  of  Abraham,  are  accurfed  and  abide  under 
that  everlalling  curie  of  God.      For  there  we  muft  look  for  ano- 
ther life  after  this,  and  another  bleffing  after  this  corporal  bleffing. 
To  conclude,  we  fay  that  all  corporal  things  are  the  good  crea- 
tures of  God.     Therefore  (as  I  have  faid)  to  have  a  wife,  chil- 
dren, goods,  to  have  politic  laws  and  ordinances,  are  the  pood 
bleilings  of  God  in  their  place  ;  that  is  to  fay,   they  are  temporal 
bleflings  belonging  to  this  life  :   But  thefe  bleffings  the  jufliciaries 
and  law-workers  of  all  ages,  as  the  Jews,   Papiits,   Sectaries,  and 
fuch   like,  do  confound  and  mingle  together.      For  they  put  no 
difference  between  corporal  and  fpiritual  things.     Therefore  they 
fay,  we  have  a   lav/,  and  this  law  is  good,  holy  and  righteous  ; 
therefore  we  are  judified  through  it.     Who  denieth  but  that  the 
law  is  good,  holy  and  righteous  ?  But  yet  it  is  alfo  the  law  of  male- 
didion,  of  fin,  of  wrath,  and  of  death.     Wherefore,  we  make 
here  a  diflindion  between  the  corporal  and  fpiritual   bleffing,  and 
fay,  that  God  hath  a  double  bleffing  ;  one  corporal  for  this  life, 
and  another  fpiritual  for  everlafling  life.    Therefore  to  have  riches, 
children,  and  fuch  like,  we  fay,  are  a  bleffing,  but  in  their  de- 
gree, that  is  to  fay,  in   this   prefent  life.      But   as  touching  life 
everlafling,  it   is  not  enough  to   have  corporal   bleffings  ;  for  the 
very  wicked  do  therein  abound  mofl  of  all.      It  is   not  fufRcient 
that  we  have  civil  righteoufnefs  or  the  rightcoufnefs   of  the  law  ; 
for  therein  alfo  the  wicked  do  fpecially  ilourifh.    Thefe  things  God 
diftributeth  in   the  world  freely,  and  beftoweth   them  both  upon 
the  good  and  bad,  like  as  he  fuffereth  the   fun  to  rife  both   upon 
the   good   and   evil,    and   fendeth   rain   upon    the   righteous  and 
unrighteous  ;  for  he  is  liberal  unto  all.     And  to  him  it  is  a  fmall 
matter  to  put  all  creatures  under  the  feet  of  the  wicked :   For  the 
creature  nvas  made  fubjed  to  'vanity,  not  ivUl'ingly,   Rom.  viii.   20. 
They  therefore  who  have  but  only  thefe  corporal  bleffings,  are  not 
the  children  of  God,  bleffed  before  God  fpiritualiy,  as  was  Abra- 
ham ;  but  they  are  under  the  curfe,  as  Paul  here  faith  ;   IVhofoewr 
Is  under  the  nvorks  of  the  Iww,  is  under  the  curfe. 

Paul  might  have  faid  by  a  general  proportion,  whatfoever  is 
without  faith,  is  under  the  curfe.  He  fiiith  not  fo,  but  he  taketh 
that  which  befides  faith  is  the  beft,  the  greatcfl  and  mofl  excellent 
among  all  corporal  bleffings  of  the  world,  to  wit,  the  law  of  God. 
The  law  (faith  he)  indeed  is  holy  and  given  of  God;  notwith- 
ftanding  it  doth  nothing  elfe  but  make  all  men  fubjeft  to  the  curfe, 
and  keep  them  under  the  fame.  Now,  if  the  law  of  God  do  bring 
men  under  the  curfe,  much  more  may  the  fame  be  faid  of  inferior 
laws  and  bleffings.  And  that  it  may  be  plainly  underiflood  what 
Paul  calleth  it  to  be  under  the  curfe,  he  declareth  by  this  teiii- 
mony  of  the  fcripture,  faying, 


fti6  GAL  ATI  AN  S 

Verfe  re.  F(fr  il  is  luritten :   Curpd  is  every  one  thdt  coniinueth  not  in 
all  things  'which  are  ivritten  in  the  book  of  the  lanv^  to  do  them. 

Paul  goeth  about  to  prove  by  this  teftimon)'  taken  out  of  Deut. 
xxvii  26.  that  all  men  who  arc  under  the  law,  or  under  the 
works  of  the  law,  are  accurfed,  or  under  the  curfe,  that  is,  under 
fin,  the  wrath  of  God,  and  cverlaRing  death,  for  he  fpeaketh  not 
(as  I  have  faid  before)  of  .1  corporal,  but  of  a  fpiritual  curfe, 
which  mud:  needs  be  the  ciirfe  of  everlafting  dcith  and  hell.  And 
ihis  is  a  wonderful  manner  of  proving.  For  Paul  proveth  this  af- 
firmalive  fentence,  which  he  borrov/cth  out  of  Moies.  IVhofo* 
ever  are  of  the  'works  of  the  laiVy  arc  under  the  curfe^  by  this  ne- 
gative, Cur  fed  is  every  one  that  cont'inueih  r,Qt  in  all  things  ^  &c.  Now, 
thefe  two  Icntences  of  Paul  and  Mofes  isem  quite  contrary.  Paul 
faith,  wholbever  fliall  do  the  works  of  the  law,  are  accurfed. 
Mofes  faith,  whofoever  fliall  not  do  tlie  works  of  the  law,  are 
accurfed.  Plow  fliall  thefe  two  fayings  be  reconciled  together?  Or 
elfe  (which  is  more)  hov/  fhall  the  one  be  proved  by  the  other? 
Indeed  no  man  can  well  underfiand  this  place,  unlefs  he  alfo 
know  and  underltand  the  article  of  juftifrcatiou. 

Paul  (no  doubt)  being  among  the  Ga'atians,  had  before  more 
largely  treated  of  this  matter;  for  elfe  they  could  not  have  under- 
ftood  it,  feeing  he  doth  here  but  touch  it  by  the  way.  But  bc- 
caufc  they  had  heard  him  declare  the  fame  unto  them  before,  they 
being  now  again  put  in  mind  thereof,  do  call  it  to  remembrance. 
And  thefe  two  fentences  are  not  repugnant,  but  do  very  well  a.- 
gree.  We  alfo  do  teach  in  like  manner.  That  the  hearers  of 
the  l<:io  are  not  jujl  hfore  Cod,  hut  the  doers  of  the  laav  fhall  he 
juftifed,  Rom.  li.  13.  And  contrariwifc^  They  that  are  of  the 
'works  of  the  la'Wy  are  undjr  the  curfe.  For  the  article  of  jufli- 
fication  tcacheih,  that  whatfoever  is  without  the  faith  of  Abraham 
is  accurfed  :  And  yet  notwithflanding  the  righteoufnefs  of  the 
law  muff  be  fulfilled  in  us,  Rom.  viii.  4.  To  a  man  that  is  ig- 
norant of  the  dodrine  of  faith,  thefe  two  fentences  feem  to  be 
quite  contrary. 

Firft  of  all  therefore,  we  muft  mark  well  whereupon  Paul  treaf- 
eth  in  this  place,  whereabout  he  goeth,  and  how  he  looketh  into 
Mofes.  He  is  here  (as  before  I  have  often  faid)  in  a  fpiritual 
matter,  fcparated  from  policy  and  from  all  laws,  and  he  looketh 
into  Mofes  with  other  eyes  than  the  hypocrites  and  falfe  apofUes 
do,  and  cxpoundcth  the  law  fpiritually.  Wherefore  the  whole 
efFecl  of  the  matter  confifleth  in  thefe  words,  to  do.  Now,  to  do 
the  lav/,  is  not  only  to  do  it  oiuwardly,  but  to  do  it  truly  and 
perfectly.  There  are  two  forts  then  of  doers  of  the  law  :  The 
firfl  are  they  v/ho  arc  of  the  works  of  the  law,  agaiiifl:  whom  Paul 
enveighetn  throughout  all  this  epifl-le.  The  j^ther  fort  are  they 
who  are  of  faith,  of  v/hom  we  will  foeak  hereafter.  Now,  to  be 
of  the  law,  or  of  the  works  of  the  law,  and  to  be  of  faith,  ,ire 
^uite  contrary,  yea,  even  as  contrary  as  God  and  the  (ievil,  fin 


GALATIANS.  217 

and  righteoufnefs,  death  and  life.  For  they  are  of  the  law,  who 
would  be  juftified  by  the  law.  They  are  of  faith,  who  do  afTur- 
edly  truft  that  they  are  juitified  through  mercy  alone  for  Chrilt's 
fake.  He  who  faith  that  righteoufnefs  is  of  faith,  curfeth  and 
condemneth  the  righteoufnefs  of  works.  Contrariwife,  he  who 
faith  that  righteoufnefs  is  of  the  law,  curfeth  and  condemneth  the 
righteoufnefs  of  faith.  Therefore  they  are  altogether  contrary  the 
one  to  the  other. 

He  that  confidereth   this,  fhall  eafily  underftand,  that  to  ob- 
ferve  the  law,  is  not  to  do  that  which  is  commanded  in  the  law 
in   outward  fhew  only   (as  the  hypocrites  imagine)  but  in   fpirit, 
that  is,  truly  and  perfe<511y.     But  where  fhail   we  find   him  that 
will  fo  accomplifh  the  law  ?  Let  us  fee  him,  and  we  will  praife 
him.      Here  our  adverfaries  have  their  anfwer  ready,  faying,  But 
the  doers   of  the   law  Jhall  be  jujiifiedf   Rom.  ii.    1 15.     Very  well. 
But  let  us  firft  define  who  are  thefe  doers  of  the  law.     They  call 
liim  a  doer  of  the  law,  who  doth  the  works  of  the  law,  and  {0  by 
thofe  works*  going  before,  is  made  righteous.     This  is  not  to  do 
the   kw  according  to  Paul:   For    (as  1   have   faid)  to  be   of  the 
law,  and  to  be  of  faith,  are  contrary  things      Therefore  to  bejuf- 
tified  by  the  works  of  the  law,  is  to  deny  the  righteoufnefs  of  faith. 
Wherefore,  thefe  judiciaries  and  law-workers,  when  they  do  the 
law,  even  in   fo    doing,  deny  the  righteoufnefs  of  faith,  and  fin 
againft  the  firft,  the  fecond,  and  third  commandments,  yea,  even 
againft  the  whole  law.     For  God  commandeth   that  we  fhould 
worfhip  him  in  faith,  and  in  the  fear  of  his  name.     On  the  con- 
trary, they  make  righteoufnefs  of  works,  without  faith  and  againft 
faith  :  Therefore  in  that  they  do  the  law,  they  do  quite  contrary 
to  the  law,  and  fin  mofl  deadly.     For  they  deny  the  righteoufnefs 
of  God,  his  mercy  and  his  promifes  ;  they  deny  Chrift  with  all 
his  benefits,  and  in  their  hearts  they  eftabhfli,  not  the  righteoufnefs 
of  the  law   (which  they  underftand   not,  and  much  lefs  do  it;) 
but  a  mere  fantafy  and   an  idol   of  the  law.     Therefore  we  muft 
needs  fay,  that  not  only  in  doing  of  the  law  they  do  it  not,  but 
alfo   they  fin,  and   deny  the  divine   Majefly  in  all  his  promifes. 
And  to  this  end  the  law  was  not  given. 

Wherefore,  they,  not  underflanding  the  law,  abufe  the  law ; 
and  as  Paul  faid.  They  being  ignorant  of  God's  righteoufnefs,  and 
going  about  to  eflahhfJo  their  onvn  righteoufnefs,  have  not  fuhmittcd 
themfel'ves  unto  the  righteoufnefs  of  God,  Rom.  x.  3.  For  they 
are  blind,  and  know  not  how  they  ought  to  judge  of  faith  and  of 
the  promifes,  and  therefore  without  all  underflanding,  they  rufh 
into  the  fcripture,  taking  hold  but  of  one  part  thereof  (to  wit, 
the  law)  and  this  they  imagine  that  they  are  able  to  fulfil  by  works. 
But  this  is  a  very  dream,  a  bewitching  and  illufion  of  the  heart; 

*  Thefe  are  the  works  preparatory,  as  the  papifts  call  thein,  going  be- 
fore juftifi  cation,  as  the  efficient  caufe  thereof. 

Ff 


2i8  GALATIANS. 

and  that  rigbtcoufncfs  of  the  law,  which  tiiey  think  they  do  fulfil, 
is  nothinq  eife  in  very  deed,  but  idolatry  and  biafpjiemy  againlt 
God.  Therefore  it  cannot  be  but  they  muil  needs  abide  under 
tiie  curfe. 

It  is  impoHib'e  therefore  thr»t  we  fliould  do  the  Isw  in  fuch  fort 
as  they  imagine,  and  much  k(s  that  we  fiiould  be  juftified  thereby. 
This  thing,  firfl:  the  law  itfelf,  tclHfieth,  which  hath  a  quite  cen- 
tral y  efied  :  For  it  increafeth  fin,  it  worketh  wrath,  it  accufeth, 
it  tcrrificth  and  ccndcnncth,  how  then  ihould  it  juftify  ?  More- 
over, the  promife  alfo  fiieweth  the  very  lame  thing.  For  it  was 
laid  unto  Abraham.  //;  t/vce/ia/I  n/I  Jluni/'ies  of  the  earth  Ichlejlfed, 
Gen.  xii-  3.  There  is  no  bltfiinn  therefore  but  in  the  promile  of 
Abraham;  and  if  thou  be  without  thr.t  promife,  thou  art  under  the 
cuife.  If  thou  be  under  the  curfe,  thou  fulfilled  not  the  lav/  ;  be- 
caufe  thou  art  under  fm,  the  devil,  and  everlalHng  death;  all 
which  do  afluredly  follow  the  curfe.  'io  conclude:  If  righteouf- 
nefs  fhould  come  by  tl.e  law,  then  fliould  the  promife  of  God  be 
in  vain,  and  in  vain  fliould  he  pour  out  his  bleiling  in  fo  great  abun- 
dance. Therefore  when  God  faw  that  we  could  not  fulfil  the 
law,  h6  provided  for  this  long  before  the  law,  and  promifed  the 
blefling  to  Abraham,  faying,  In  thtejlmll  all  the  nations  of  the  earth 
he  bkjfd.  And  {o  hath  he  tefiificd  that  ail  the  nations  Ihould  be 
blefl'ed,  not  by  the  law,  but  through  the  promife  made  unto 
Abraham.  They  therefore  that  lay  hold  on  the  law,  and  feek  to 
be  jutiificd  thereby,  defpifing  the  promife,  are  accurfed. 

Wherefore,  to  doy  is  full  of  all  to  believe,  and  fo  through  faith 
to  }>erform  the  law;  we  muft  full  receive  the  Holy  Ghofl:,  where- 
v.'ith  we  being  enlightened  and  made  nev/  creatures,  begin  to  do 
the  law,  that  is,  to  love  God  and  our  neighbour:  but  the  Holy 
Ghoft  is  not  received  through  the  lav/  (for  they  who  are  under  the 
law,  as  Paul  faith,  are  under  the  curfe  ; )  but  by  the  hearing  of  faith, 
that  is,  through  the  promife  ;  we  niuft  be  blefled  only  with  .-^bra- 
ham  in  the  promife  made  unto  him,  and  in  his  faith.  Therefore, 
before  all  things,  v/c  mull:  hear  and  receive  the  promife,  which 
ietteth  out  Chrifl:,  and  offereth  him  to  all  believers  ;  and  when 
they  have  taken  hold  upon  him  by  faith,  the  Holy  Ghofl:  is  given 
unto  them  for  his  iiike  ;  then  do  they  love  God  and  their  neighbor, 
then  do  they  good  works, then  do  thev  carry  the  crofs  patiently  ;  this 
is  to  do  the  law  indeed,  otherwife  the  huv  remaineth  always  un- 
done. Wherefore,  if  thou  wilt  define  truly  and  plainly  what  it 
is  to  do  the  law,  it  it  nothing  elfe,  but  to  believe  in  Jefus  Chrifl, 
and  when  the  Holy  Ghofi  is  received  through  faith  in  Chrift,  to 
work  thofc  things  which  are  commanded  in  the  law :  and  other- 

O 

wife  wc  are  not  able  to  perform  the  law.  For  the  fcripture  faith, 
that  there  is  no  blelTmg  without  the  promife,  no  not  in  the  law. 
It  is  impoilible  therefore  to  accomplifh  the  law  without  the  promife. 
There  is  not  one  therefore  to  be  found  in  all  the  world,  unto 
v.hcm  this  name  and  title,  to  be  called  a  doer  of  the  law,  apper- 


GALATIANS.  219 

taineth  without  the  promife  of  the  gofiie].  "Wherefore  this  word 
(doer  of  the  Jaw)  is  a  feigned  term,  which  no  man  imdcrilandeth 
unlefs  he  be  without  and  above  the  hiw  in  the  bleiling  and  faith  of 
/.braham.  So  that  the  true  doer  of  the  law  is  he,  who  receiving 
the  Kol}''  Ghofl:  through  fiiih  in  Chriic,  beginning  to  love  God 
and  to  do  good  unto  his  neighbour  :  fo  that  this  word  (to  do  the 
law)  muil  comprehend  faith  alfo  wlrlch  maketh  the  tree,  and 
when  the  tree  is  made,  then  follow  the  fruits  ;  the  tree  muil:  be 
.firit,  and  then  the  fruit :  for  the  apples  make  not  the  tree,  but  the 
tree  maketh  tlie  apples.  So  fidth  firft  maketh  the  pcrfon,  who 
afterward  brin^eth  forth  works.  Therefore  to  do  the  law  without 
faith,  is  to  make  the  apples  of  v/ood,  and  earth  without  the  tree* 
which  is  not  to  make  apples,  but  mere  fantafies.  Contrariwife, 
if  the  tree  be  made,  that  is,  the  perfon  or  doer,  who  is  made 
through  faith  in  Chrift,  works' will  follow:  For  the  doer  mad 
needs  be  before  the  things  which  arc  done,  and  not  the  things 
which  are  done,  before  the  doer. 

The  doer  then  is  not  fo  called  of  the  things  that  are  done,  but 
of  the  things  that  are  to  be  done.  For  chriftians  are  not  made 
righteous  in  doing  righteous  things,  but  being  now  made  righteous 
by  faith  in  Chrill:,  they  do  righteous  things  :  in  politic  matters  it 
Cometh  fo  to  pafs  that  the  doer  or  worker  is  made  of  the  things  which 
are  wrought,  as  a  man  in  playing  the  carpenter  becometh  a  carpen- 
ter ;  but  in  divine  matters  the  workers  are  not  made  of  the  works 
going  before,  but  the  perfons  made  and  framed  already  by  faith 
which  is  in  Chrift,  arc  now  become  doers  and  workers.  Of  fuch 
fpeaketh  Paul,  when  he  faith.  The  doers  of  the  la%u  JloaU  he  jufiified, 
Rom,  ii.  13.   that  is,  fnall  be  counted  righteous. 

Yea,  the  very  fophifters  and  fchool~men  are  compelled  to  confcfs, 
and  fo  they  teach  alfo,  that  a  moral  v/ork  outwardly  done,  If  it 
be  not  done  widi  a  pure  heart,  a  good  will,  and  true  intent,  it  is  but 
hypocrify.  And  hereof  cometh  the  proverb  among  the  Gern-ans; 
fuch  a  coivl  covereih  many  a  knave  ;  for  the  vileft  and  wickcdeft 
knave  in  the  world  may  counterfeit  the  fame  works  that  a  godly 
man  vv'orketh  by  faith:  Judas  did  the  fame  woiks  that  the  other 
apofties  did.  What  fault  was  there  in  the  works  of  Judas,  feeing 
he  did  the  felf-fame  works  that  the  other  apoilles  did  ?  Here  mark 
what  the  paphlr  fophifter  anfwereth  out  of  his  moral  philofophy. 
/Although  he  did  the  felf-fame  works  (faith  he)  which  the  other 
apolHes  did,  notwithftanding,  becaufe  the  peifon  was  reprobate, 
and  the  judgment  of  reafon  perverfe,  therefore  his  works  were  hy- 
pocritical and  not  true,  as  were  the  works  of  the  other  apofties, 
how  like  foever  they  feemed  to  be  in  outward  fliew.  Wherefore 
they  themfelves  are  conltrained  to  grant  that  in  politic  and  exter- 
nal matters,  works  do  not  juicify,  unlefs  there  be  joined  witlial 
an  upright  heart,  will  and  judgment.  How  much  more  are  they 
compelled  to  confefs  the  fame  in  fpiritual  matters,  where,  before 
all  things  there  m.uft  be  a  knowledge  of  God,   and  faith  which  may 


220  GALATIANS. 

purify  the  heart  ?  They  walk  therefore  in  works  and  in  the  righte- 
ournefs  of  the  law,  as  Judas  did  in  the  works  of  the  apoftles,  not 
underflanding  what  they  fay,  or  what  they  affirm.  And  although 
Paul  faith  plainly  every  where  the  law  juftifieth  not,  but  caufeth 
wrath,  uttereth  fin,  revealeth  the  indignation  and  judgment  of 
God,  and  threateneth  everlalling  death  ;  yet  notwithftanding  read- 
ing thefe  things  they  fee  them  not,  much  kfs  do  they  underftand 
them.  Therefore  they  deferve  not  to  be  called  hypocrites,  but 
viforsandfhadowsof  difguifed  hypocrites, molt  miferably  bewitched, 
in  that  they  dream  they  are  juftified  by  the  works  of  the  law. 
Wherefore  (as  I  have  faid)  this  word,  doer  of  the  law,  as  they 
define  it,  is  an  imagined  term,  a  very  monfter,  and  no  where  to 
be  found. 

Wherefore,  when  Paul  proveth  this  place,  For  as  mamy  as  are 
of  ths  ivorks  of  the  law,  are  under  the  curfe,  by  this   fentence  of 
Mofes,   Curfed  is  every  one  that  conllnueth  not   in   all  things  which 
are  written  in  this  hook.   Gal.  iii.  lo.  he  proveth  not  one  contrary 
by  another,  as  at  the  {irlt  light  it  may  appear,  but  he   proveth  it 
rightly  and  in  due  order.      Foe  Mofes  meaneth  and  teacheth  the 
felf-farae  thing  that  Paul  doth,  when  he  faith,   Curfed  is  every  one 
that  continueth  not  in  all,  &c.      But  no  man  doth  them  ;  there- 
fore, whofoever  are  of  the  works  of  the  law,  keep  not  the  law  ; 
if  they  keep  it  not,  they  are  under  the  curfe.      But  feeing  there 
are  two  forts  of  men  that  are  doers  of  the  lavv'  (as  before  I  have 
faid)  that  is  to  fay,  true  doers  and  hypocrites,  the  true  doers  mufl 
be  feparate  from  the  hypocrites.     The   true  doers  of  the  law  are 
they  who  through  faith  are  the  good  tree  before  the  fruit,  doers 
and  workers  before  the  works  :   Of  thcfe   fpeaketh  Mofes  alfo  ; 
and  except  they  be  fuch,  they  are  under  the  curfe.      But  the  hy- 
pocrites are  not  of  this  lort ;  for  they  think  to  obtain  righteoufnefs 
by  works,  and  by  them  to  make  the  perfon  juft  and  acceptable  : 
For  thus  they  dream,  we  that  are  finners  and  unrighteous  will  be 
made  righteous.      How  fliall  that  be  ;   By  good  works.      There- 
lore  they  do  even  like  as  the  foolirti  builder,  who  goeth  about  of 
the  roof  to  make  the  foundation,  of  the  fruits  to  make  the  tree. 
For  when  they  feek  to  be  jurtified  by  works,  of  the  v/orks  they 
would  make  the   worker,  which  is  diredly  againft   Mofes,  who 
maketh  fuch  a  worker  fubjed  to  the  curfe.  as  well   as  Paul  doth. 
Therefore  while  they  go  about  to  do  the  law.  they  not  only  do  it 
not,  but  alfo  deny,   (as  1  have  faid)  the  iirlt  commandment,  the 
promifes  of  God,  the  promifed  blelling  of  Abraham,  they  renounce 
filth,  and  they  go  about  to  make  themfcives  blefled  by  their  own 
works    that  is  to  fay,  to  juftify  themfelves,  to  deliver  themfelves 
from  fin  and  death,  to  overcome  the  devil,  and   violently  to  lay 
hold  upon  the  kingdom  of  heaven  ;   and  this  is  plainly  to  renounce 
God,  to  fet  themfelves  in  the  place  of  God  :   For  all  thefe  are  the 
works  of  the  divine  Majefty  alone,  and  not  of  any  creature  either 
in  heaven  or  in  eartli. 


GALATIANS.  221 

Hereupon  Paul  was  able  eafily  to  foreiliew  out  of  the  firft  com- 
mandment, the  abominations  that  were  to  come,  which  antichrift 
fhould  bring  into  the  chnrch.  For  all  they  who  teach  that  any 
other  worfhip  is  necefTary  to  falvation,  than  that  which  God  re- 
quireth  of  us  by  the  firft  commandment,  which  is  the  fear  of  God, 
faith  and  love  of  God,  are  plain  antichrifls,  and  fet  themfekes  in 
the  place  of  God  :  That  fuch  fliould  come,  Chrift  himfelf  foretold, 
when  he  faith,  Many  jh all  come  in  my  nams,  faying,  I  am  Chrifl., 
Matth.  xxiv.  5.  So  we  alfo  at  this  day,  may  boldly  and  eafily 
pronounce,  that  whofoever  feeketh  righteoufnefs  by  works  without 
faith,  denieth  God,  and  maketh  himfelf  God :  For  thus  he  think- 
eth,  if  I  do  this  work,  I  fhall  be  righteous,  I  (hall  be  a  conqueror 
oflin,  death,  the  devil,  the  wrath  of  God,  and  of  hell,  and  fhall 
obtain  life  everlafting.  And  what  is  this  q\{q  (I  pray  you)  but 
to  challenge  that  work  unto  himfelf,  which  doth  belong  to  God 
alone,  and  to  fhew  indeed  that  he  himfelf  is  God  ?  Therefore  it 
is  an  eafy  matter  for  us  to  prophefy,  and  moft  certainly  to  judge 
of  all  thofe  who  are  without  faith,  that  they  are  not  only  idolaters, 
but  very  infidels  who  deny  God,  and  fee  themfelves  in  the  place 
of  God-  Upon  the  fame  ground  Peter  alfo  prophefieth  when  he 
faith,  There Jhall  he falfe  teachers  among  you,  ivho pri'u'ily  JI3 all  bring 
in  damnable  herejies,  even  denying  the  Lord  that  bought  them,  ^c. 
and  make  merchandize  of  you,  7,  Pet.  ii.  i — 3. 

And  in  the  Old  Teftament  all  the  prophelies  againft  idolatry 
fprang  out  of  the  firft  commandment.  For  all  the  wicked  kings 
and  prophets,  with  all  the  unfaithful  people,  did  nothing  elfe  but 
that  which  the  pope  and  all  hypocrites  always  do.  They,  con- 
temning the  firft  commandment  and  worfhip  appointed  of  God, 
and  defpifing  the  promife  of  Abraham's  feed,  even  that  feed  in 
whom  all  nations  fhould  be  bleffed  and  fantftified,  ordained  a 
wicked  worfhip  quite  contrary  to  the  word  of  God,  and  faid, 
With  this  worfhip  will  we  ferve  God  and  fet  out  his  praife,  which 
hath  brought  us  out  of  the  land  of  Egypt.  So  Jeroboam  made 
two  golden  calves  and  faid,  Behold  thy  gods,  0  Ifrael,  tuhich  brought 
thee  up  out  of  the  land  of  Egypt,  i  Kings  xii.  28.  This  he  faid  of 
the  true  God  who  had  redeemed  Ifrael,  and  yet  both  he  and  all 
his  people  were  idolaters  :  For  they  worfhipped  God  contrary  to 
the  firft  commandment.  They  only  regarded  the  work ;  which 
being  done,  they  counted  themfelves  righteous  before  God.  And 
what  was  this  elfe,  but  to  deny  God  himfelf,  whom  they  confeffed 
with  their  mouths,  and  faid,  that  he  had  brought  them  out  of  the 
land  of  Egypt  ?  Paul  Ipeaketh  of  fuch  idolaters  when  he  faith. 
They  profefs  that  they  knoiu  God;  hut  in  ivorks  they  deny  him.  Tit. 
i.  16. 

Wherefore  all  hypocrites  and  idolaters  go  about  to  do  thofc 
works,  which  properly  pertain  to  the  divine  majefty,  and  belong 
to  Chrift  only  and  alone.  Indeed,  they  fay  not  in  plain  words, 
I  am  God,  I  am  Chrift,  and  yet  in  very  deed  they  proudly  chal- 


222  GALATIANS. 

lenrrc  unto  thcmfelves  die  divinity  and  office  of  Chrift,  and  therefore 
it  is  as  much  in  effect:  as  if  they  faid,  I  am  Chriil:,  I  am  a  Savi- 
our, not  only  of  myielf,  but  alfo  of  others.  This  the  monks  have 
not  only  taught,  but  alfo  have  made  the  whole  world  to  believe, 
to  wit,  that  they  are  able  not  only  to  make  themfclvcs  righteous 
through  their  hypocritical  holincfs,  but  alfo  others  unto  whom 
they  communicate  the  fame;  whereas  notwith (Ian ding  it  is  the 
proper  and  only  office  of  Chrift  to  juftify  the  finner.  The  pope  in 
like  manner,  by  publiiliing  and  ipreading  his  divinity  throughout 
xhi  whole  world,  hath  denied  and  utterly  burled  the  office  and 
divinity  of  Chrift. 

It  is  expedient  that  thcfc  tilings  fuould  be  well  tauglit  and  well 
weighed,  for  thereby  we  may  learn  to  judge  of  the  v/hole  chriftian 
doctrine,  and  the  life  of  man ;  alfo  to  confirm  mens  confcicnces  ; 
to  underftand  all  prophefics,  and  all  the  holy  fcriptures,  and  rightly 
to  judge  of  all  other  things.  He  that  knoweth  all  thefe  things 
rightlv,  may  certainly  judge  that  the  pope  is  antichriil:,  becaule 
heteacheth  a  far  other  manner  of  worfhip,  than  the  firft  table  fet- 
teth  out.  He  may  perfediy  know  and  underftand,  what  it  is  to 
deny  God,  to  deny  Chrifc,  and  whatChriit  meaneth  when  he  faith, 
Many  fiall  come  in  my  name,  faying,  I  am  Chr'ij},  Matth  xxiv.  5. 
What  it  is  to  be  agamfi:  God,  an^i  to  he  lifted  up  above  all  that  is 
called  God,  or  thaiis  ivorjhifpcd  :  \Vhat  it  fignifieth,  th'dt  anuchri/l 
fitteth  in  the  temple  of  God,  Jhetolng  himfelf  as  God,  2  Theff.  ii.  4. 
What  it  is,  fo  fee  the  abomination  of  dfolation  (landing  in  the  holy 
place,  iyc.  Matth.  xxiv.  15.   Mark  xiii.  14.   Dan  ix.  27. 

Nov/  hereof  fpring  all  tlicfe  mifchiofs,  that  this  curfed  hypocrify 
will  not  be  made  righteouo  by  the  divine  blelfing,  nor  created  anew 
of  God  the  creator.  It  vyill  in  no  wife  be  a  patient,  or  fiiffer  any 
thing  to  be  wrought  in  her,  bat  v/ill  needs  be  altogether  an  agent, 
and  work  thofe  things  which  fne  fnould  fuffer  God  to  work  in  her 
and  receive  of  him.  Therefore  Ihe  maketh  herfelf  a  creator  and  a 
juftifier  through  her  own  works,  defpifingthe  blciling  promifed  and 
given  to  Abraham  and  to  his  believing  children  :  80  that  tk'ery 
]r\'j)Ocnte  is  both  the  matter  and  the  vv'orkcr  (although  this  be. 
^gainft  philofophy,  for  one  and  the  felf-fame  thing,  cannot  work 
upon  itfelfij  I'he  matter,  becaule  he  is  a  finner;  tlie  worker, 
becaufe  he  putteth  on  a  cowl,  or  chufeth  forae  other  work,  through 
the  which  he  hopeth  to  defcrve  grace,  and  to  fiive  himfelf  and 
others  ;  therefore  he  is  both  the  creature  and  the  creator.  No  man 
therefore  can  exprefs  with  words,  how  execrable  and  how  iiorri- 
hle  it  is,  to  feek  righteoufnefs  in  the  lav/  by  works,  without  the 
blelfing.  For  it  is  the  abomination  Jlnndivg  in  the  holy  place  which 
denieth  God,  and  fettetii  up  the  creature  in  the  place  of  the  creator. 

The  doers  of  the  law  therefore  are  not  the  hypocrites,  obferving 
the  law  outv/ardly;  but  the  true  believers,  who  receiving  the  Holy 
Ghoft.  do  accocnplifn  the  law,  that  is  to  fay,  they  love  God  and 
then  neighbor,  &c.     So  that  a  true  doer  of  the  law,  is  to  be  under- 


GALATIANS.  2\r 

-flood,  not  in  refpeft  of  the  works  which  he  worke'^h,  but  in  refpeft 
of  the  perfon  now  regenerated  by  faith.  For  according  to  the  goi- 
pel,  they  that  are  made  rigliteous  do  righteous  things,  but  accond- 
ing  to  philofophy  it  is  not  fo;  but  contrariwife,  they  that  do  righ- 
teous things  are  made  juft  and  righteous.  Therefore  we  being 
juftified  by  faith  do  good  works,  through  the  wlvlch  (as  it  is  faid, 
2  Pet.  i.)  our  calHng  and  elcdion  is  confirmed,  and  from  day  to 
day  is  made  more  fure.  But  becaufe  we  have  now  only  the  lirft 
fruits  of  the  Spirit,  and  have  not  as  yet  the"  tenths,  and  the  rem- 
nants of  fin  do  dill  remain  in  us ;  therefore  we  do  not  the  law  per- 
fedly.  But  this  imperfection  is  not  imputed  unto  us  who  do  be- 
lieve in  Chrift  who  was  promifed  to  Abraham,  and  hath  bleffed 
us.  For  we  are  nourifhed  and  tenderlv  cherilhed  in  the  mean 
feafon  for  Chrift's  fake,  in  the  lap  of  God's  long  fufferance.  We 
are  that  v/ounded  man,  who  fell  into  the  hands  of  thieves,  whofe 
wounds  the  Samaritan  bound  up,  pouring  in  oil  and  wine,  and 
afterwards  laying  him  upon  his  beafi:,  he  brought  him  into  the  inn, 
and  made  provifion  for  him,  and  departing  commended  him  to  the 
hoft,  faying,  Tah  care  of  him,  Luke  x.  35.  And  thus,  we  in 
the  mean  time  are  cherifhed,  as  it  were  in  an  inn,  until  the  Lord 
put  to  his  hand  a  fecond  time  (as  Ifaiah  faid^)  that  he  may  deli- 
ver us,   Ifa.  xi.  II. 

Wherefore  the  fentence  of  Mof^s,  Curfccl  h  every  one  that  a- 
h'ldeth  not  in  all  the  things  that  are  ivrltten  in  this  book,  is  not  con- 
trary to  Paul,  who  pronoLinceth  all  them  to  be  accurfed,  v/ho  are 
of  the  works  of  the  law.  For  Mofes  requireth  fuch  a  doer,  as 
may  do  the  law  perfedly.  But  where  fliall  we  find  kim  ?  Nd 
where.  For  David  faith.  Enter  not  into  judgjnent  ivlth  thy  fervani: 
For  in  thy  fight  Jldall  no  man  living  hejuflifed,  Pfal.  cxliii,  2.  And 
Paul  faith,  For  nvhat  I  ivoiild,  that  do  I  not ;  hut  tvhat  I  hat&, 
that  do  I,  Rom.  vii.  15.  Wherefore  Mofes,  together  with  Paul, 
doth  neceffarily  drive  us  to  Chrill:,  through  whom  we  are  made 
doers  of  the  law,  and  are  not  accounted  guilty  of  any  tranfgreilioD. 
How  fo  ?  Firft,  By  forgivenefs  of  lins  and  imputation  of  righte- 
oufnefs  becaufe  of  our  faith  in  Chrift.  Secondly,  By  the  gift  of 
God  and  the  Holy  Ghoft,  which  bringeth  forth  a  new  life  and 
new  motions  in  us,  fo  that  we  may  alfo  do  the  law  effectually. 
Now,  that  which  is  not  done,  is  pardoned  for  Chrift's  fake  ;  and 
moreover,  what  (in  foever  is  left  in  us,  is  not  imputed.  So  Mofes 
agreeth  with  P^aul,  and  meaneth  the  felf-famc  thing  that  he  dotli, 
v/hen  he  faith,  Curfed  -j-  every  one  that  ahldcth  not,  &c.  For  he 
faith  that  they  do  not  the  law,  becaufe  they  would  juftify  them- 
lelves  by  works,  and  concludeth  with  Paul,  that  they  are  under 
the  curfe.  Therefore  Mofes  requireth  true  doers  of  the  law,  who 
are  of  faith,  even  as  Paul  condemneth  thofe  who  are  not  true  do- 
ers of  the  law  who  are  not  of  faith.  Herein  is  no  repugnance, 
that  Mofes  fpake  negatively  and  Paul  affirmatively,  io  that  you 
define  rightly  what  is  meant  by  this  word  do.     So  both  fente^ce*^ 


2^4  GALATIANS. 

are  true,  viz.  Thai  all  are  accurfed  nuho  abiJe  not  in  all  that  is 
ivritten  in  this  hook  :  And,  Thai  all  they  are  accurfed^  ivho  are  of 
th:  luorks  of  the  law. 

An  anfiver  to  thofe    arguments  ivhich  the  advsrfaries  alledge  againjl 
the  do£lrine  and  righteoufuefs  of  faith, 

SEEING  this  place  offereth  unto  us  occafion,  we  mud  fay 
fomething  as  touching  the  arguments  which  our  adverfaries 
do  objed  againfl  the  dot5trine  of  faith,  which  is.  That  <we  are  jufli- 
fed  ly  faith  alone.  There  are  many  places  both  in  the  Old  Tefta- 
ment  and  in  the  New,  as  concerning  works  and  rewards  of  works, 
which  our  adverfaries  do  alledge,  and  think  themfelves  able  thereby 
utterly  to  overthrow  the  dodrine  of  faith  which  we  teach  and 
maintain.  Therefore  we  muft  be  well  furnilhed  and  armed,  and 
that  we  may  be  able,  not  only  to  inftruct  our  brethren,  but  alfo 
to  anfwer  the  objections  of  our  adverfaries.       ' 

The   fchool-men  and  all  fuch  as  underfland  not  the  article   of 
juftification,  do  no  other  righteoufnefs  than  the  civil  righteoufnefs 
and  the  righteoufnefs  of  the  law,  which  after  a  fort   the  Gentiles 
alfo  do  know.     Therefore  they  borrow  certain  words  out  of  the 
kwand  moral  philofophy,  as.  to  do,  to  ivork,  and  fuch  like,  and 
tliey  apply  the  fame  unto  fpiritual  matters,  wherein  they  deal  moft 
|erverfly  and  wickedly.     We  muft  put  a  difference  between  phi- 
lofophy and   divinity.      The   fchool-men   themfelves,    grant   and 
t<ach,  that  in  the  order  of  nature,  being  goeth  before  working : 
fiir  naturally  the  tree  is  before  the  fruit.     Again,  in  philofophy, 
tliey  grant,  that  a  work  morally  wrought,  is  not  good,  except  there 
'Lq  iirii:  a  right  judgment  of  reafon,  and  a  good  will  or  a  good  in- 
tent.     So  then  they  will  have  a  right  judgment  of  reafon,  and  a 
good  intent  to  go  before  the  work,  that  is,  they  make  the  perfoa 
morally   righteous  before  the   work.       Contrariwife,  in  divinity, 
and  in  fi)iritual  matters,  where  they  ought  moft   of  all  fo  to  do, 
fiicli  fenfelefs  affes   they  are,  that  they  pervert   and  turn  all   quite 
cc^trary,  placing  the  work  before  right  judgment  of  reafon  and 
indent. 

V/herefore,  doing  is  one  thing  in  nature,  another  in  moral  phi- 
Jorr>phy,  and  another  in  divinity.  In  nature,  the  tree  muft  be 
firft,  and  then  the  fruit.  In  moral  philofophy,  doing  requireth  a 
gocd  intent,  and  a  found  judgment  of  reafon  to  work  weW,  going 
before.  And  here  all  the  phiJofcphers  are  at  a  ftay,  and  go  no 
further.  Therefore  the  divines  fay,  that  moral  philofophy  taketh 
not  God  for  the  objed  and  final  caufe  ;  for  Ariftotle,  or  a  Saddu- 
cccj  or  a  man  of  any  civil  honefty,  calleth  this  light  reafon  and  a 
go-id  intent,  if  he  feek  the  public  commodity  of  the  commonwealth, 
and  the  quietnefs  and  honefty  thereof  A  philofopher,  or  law- 
worl.cr,  afcendcth  no  higher  ;  he  thiniceth  not  through  a  right 
judgment  of  reafon,  and  a  good  intent  to  obtain  remiffion  of  fins 


GALATIANS.-  225 

iahd  everlafting  life,  as  the  fophifttr  or  mcnk  doth.  Wherefore 
the  heathen  j^hiloiopher  is  much  better  than  fuch  an  hypocrite,  lor 
he  abideth  within  his  bounds  having  only  confideration  of  the 
honefty  and  tranquillity  of  the  common  wealth,  not  mingling 
heavenly  and  earthly  things  together.  Contrariwife,  the  b  ind 
fophdter  iniagmeth  that  God  regardeth  his  good  intent  and  works; 
therefore  he  mingleth  earthly  and  heavenly  things  together,  and 
pclluteth  the  name  of  God.  And  this  imagination  lie  learneth 
out  of  moral  philolophy,  faying  that  he  abufeth  it  much  worfe  than 
the  heathen  man  doth. 

Wherefore  we  mu(t  afcend  up  higher  in  divinity  with  this  word 
doing  than  in  natural  things  and  in  philofophy,  fo  that  no^v  it 
mull  have  anew  fignilication,  and  be  made  altogether  nev/,  joined 
with  a  right  judgment  of  reafon,  and  a  good  will,  not  morally, 
but  divinely ;  which  is,  that  I  know  and  believe  by  the  word  of 
the  gofpel,  that  God  hath  fent  his  Son  into  the  world  to  redeem 
us  from  fin  and  death.  Here  doing  is  a  new  thing,  unknown  to 
reafon,  to  philofophers,  to  law-workers,  and  unto  all  men,  for  it 
is  a  wifdom  hidden  in  a  myftery.  Therefore,  in  divinity  the  work 
neccffarily  requireth  faith  going  before. 

Therefore  when  our  adverlaries  do  alledge  againft  us  the  fenten- 
ces  of  the  fcripture  touching  the  la\^  and  works,  when  mention  is 
ma.dQ  o^  working  and  doing  thou  maft  anfwer  them,  that  they  are 
terms  pertaining  to  divinity,  and  not  to  natural  or  moral  things. 
If  they  be  applied  to  natural  or  moral  things,  they  muft  be  taken 
in  their  own  fignification ;  but  if  they  be  applied  to  matters  of  divi- 
nity, they  muH  include  fuch  a  right  judgment,  reafon  and  good- 
will, as  is  incomprehenfible  to  man's  reafon.  Wherefore  doing 
in  divinity  muft  be  always  underftood  of  a  faithful  doing.  So  that 
this  faithful  doing  is  altogether  as  it  were  a  new  kingdom,  feparate 
from  the  natural  or  moral  doing.  Therefore,  when  we  that  are 
divines  fpeak  of  r/cm^,  we  muft  needs  fpeak  of  that  faithful  doing  ; 
for  in  divinity  we  have  no  other  right  judgment  of  reafon,  no  good- 
will or  intent  befides  faith. 

This  rule  is  well  oblerved  in  the  t  ith  chapter  to  the  Hebrews  ; 
There  are  recited  many  and  fundry  works  of  the  faints,  out  of  the 
holy  fcripture,  as  of  David,  wl>o  killed  a  lion  and  a  bear,  and  fleW 
Goliath.  There  the  fophifter  or  fchool-man,  that  foolilh  afs, 
looketh  upon  nothing  elfe  but  the  outward  appearance  of  the  work. 
But  this  work  of  David's  muft  be  fa  looked  upon,  that  firft:  we 
muft  confider  what  manner  of  perfon  David  was,  before  he  did 
this  work :  Then  fhall  we  fee  that  he  was  fuch  a  perfon,  whofe 
heart  trufted  in  the  Lord  God  of  Ifrael,  as  the  text  plainly  wit- 
nefTeth.  The  Lord  that  delivered  me  out  of  the  pa-w  of  the  lion,  and 
out  of  the  patv  of  the  bear,  he  ivill  deliver  me  out  of  the  hand  of  this 
Phiiyii'ne,  Moreover,  Thou  comefl  to  me  <ivith  a  fword,  and  iviih 
a  f pear,  and  with  a  (hlehl ;  but  I  come  to  iheein  the  name  of  the  Lord 
of  Hofisy  the  God  of  the  armies  of  Ifrael,  whom  thou  hajl  defied.    This 

Gg 


:26  GALATIANS.  ^ 

^ay  'Will  the  Lord  dclhct  thee  into  m'ljie  haiid^  Ami  t  will fm'iie  t/ytf, 
and  take  thine  head  from  ihcty  ^c.  Bdcavfi  the  Lord faveth  no*. 
'With  j'-juord  andfpcar  :  For  the  battle  is  the  Ldr.t's^  And  he  nvui 
give  you  unto  our  hands,  i  Sam.  xvii.  37, — 45,46,47.  Yo^ 
lee  then  that  he  was  a  righteous  man,  beloved  of  God.  itronsand 
conltant  in  faith,  before  he  did  this  work.  This  doin^oi'  David'?, 
therefore,  is  not  a  natural  or  moral  dainty  but  a  faithful 
doing. 

So  it  Is  faid  of  Abel  in  the  fame  epidic,  th^t  through  fnith  he- 
offered  up  a  better  faciifice  unto  God  than  Cain.  If  the  fchoo!- 
men  happen  upon  this  place,  as  it  is  read  in  Gen  iv  4.  (where  it 
is  fin-ply  fet  out :  ow  that  both  Cain  and  Abeljoffered  up  theiv  gifts, 
and  that  the  Lord  had  refpedl:  unto  Abel,  and  his  ciiferings)  b)^  and 
by  they  take  hold  of  thefe  words;'  They  o^hed  their  ob.alions  unto 
the  Lord;  the  Lord  had  refpeSi  to  the  oj^rin^s  of  Akel.,  and  cry  out, 
faying,  here  ye  fee  that  God  had  relp'.c^  to  offcrirgs;  thevelore 
works  do  juftify.  So  that  thefe  filthy  iwine  do  think  thiit  rignte* 
cufnefs  is  but  a  moral  thing,  only  beholding  :he  vifor  and  tjutward 
fliew  of  the  wo;k,  and  not  the  heart  cf  him  that  doih  the  work; 
whereas  notwithftanding  in  philofophy  ihey  are  conftrained,  not 
to  look  upon  the  bare  woik,  but  g'^od-will  of  the  woi  ker.  Yet 
here  they  fland  altogether  upon  thcfe  words,  '7  hey  c^end  up  gifts ; 
the  Lord  had  refpeti  unto  Abel  and  to  his  offerings ^  and  lee  not  that 
the  text  faith  plainly  in  Genefis,  thai  the  Lord  had  refpcft  firft  to 
the  perion  of  Abel,  which  pleafed  the  Lord  becaufe  of  his  faith, 
and  afterwards  to  his  offerings.  ThereTore  in  divinity  we  fpeak 
of  faithful  works,  facrifices,  oblations  and  gifts,  which  are  offered 
up  and  done  in  faith  as  the  epiftle  to  the  Hebrews  declareth,  fay- 
ing, Through  faith  Alel  offered  up  a  better  facnfce  :  Through  faiih 
F.noch  luiis  taken  away  :  Through  faith  Air  ah  am  obeyed  God^  iffc» 
AVe  have  here  then  a  rule  fet  forth  in  the  eleventh  to  the  Hebrews, 
how  we  fliould  fimply  anfwer  to  the  arguHi-its  objeded  of  the  ad- 
verfaries  as  touching  the  law  and  works,  this  or  that  man  did  this 
or  that  work  in  faith  ;  and  by  this  means  thou  giveit  a  foluti6n  to 
k]1  their  arguments,  and  fo  (loppefl  their  mouths,  that  they  can  have 
nothing  to  reply  again. 

Hereby  it  appeareih  manifeftly  that  in  divinity  and  divine  m-it- 
tcrs  the  work  is  nothing  worth  without  faith,  but  thou  muff:  needs 
h-ave  faith  before  thou  begin  to  work.  For  litithout faith  it  is  im- 
pojfbkto  plecfe  Cod,  Heb.  xi.  6,  but  he  that  will  come  unto  God 
muft  believe.  Wherefore  in  theepiflle  to  the  Hebrews,  it  is  faid, 
that  the  facrifice  of  Abel  was  better  than  tjie  facrifice  of  Cain, 
becaufe  he  bchevcd;  therefore  the  work  or  tlie  facrifice  of  Abel 
was  faithful.  Contrariwife  in  Cain,  becaufe  he  was  wicked  and  an 
hypocrite,  there  was  no  faith  or  trufl:  of  God's  grace  and  favor, 
hut  mere  prcfumption  of  his  own  righteoufnefs,  and  therefore  his 
work,  whereby  he  went  about  to  pleafe  God,  was  hypocritical  and 
unfaithful;  wherefore  the  adverfaries  ihemfelyes  arc  compelled  to 


GALATIANS.  227 

grant  that  in  all  the  works  of  the  faints,  faith  h  pre-fuppofed  or 
goeth  before,  for  which  their  works  do  pleafe  God,  and  are  ac- 
cepted of  ijim.  Therefore  in  divinity  there  is  a  new  doing  quite 
contrary  to  the  moral  doing. 

Moreover,  we  are  alfo  wont  to  diflinguifh  faith  after  this  man- 
ner, that  faitli  is  fometimcs  taken  without  the  work,  fometime'^ 
with  the  work.  For  like  as  an  artificer  fpeakech  diverfly  of  the 
f?i&tter  whereupon  he  worketh  and  iikewife  a  gardiner  of  the  tree 
being  barren  or  fruitrui ;  even  fo  the  Holy  Ghod  fpeaketh  diverfly 
of  faiihin  the  fcripture,  fometimes  of  an  abfolute  faith,  fometimes 
of  a  compound,  or  (as  a  man  would  fay)  an  incarnate  faith.  Now, 
an  abfolute  faith  is  this,  when  the  fcripture  fpeaketh  abfolutely  of 
jufiification  or  of  the  juflified,  as  is  to  be  fQen  in  the  epiflles  to  the 
Romans,  and  to  the  Galatians.  But  when  the  fcripture  fpeaketh 
of  rewards  and  works,  then  it  fpeaketh  of  the  compound  or  incar- 
nate faith.  We  will  reheaif^  fume  examples  of  this  faith;  As, 
Fdiih  ToLi-h  avorketb  by  lovs^  Gal.  v.  6.  Do  this,  and  thou Jhalt 
llvs,  .Luke  X.  28.  If  thou  nvtlt  enter  into  life  keep  the  command- 
tnenls,  Matth.  xix.  I  7.  H<^  that  d'^th  theje  things  fhalUive  in  thenty 
P^om.  X.  5.  Depart  from  evil,  and  do  good,  Pfal.  xxxvii.  ^7^ 
|n  thefe  and  fuch  like  places  ( as  there  are  many  in  the  holy  fcrip- 
ture) where  mention  is  made  of  doing,  the  fcripture  ahvays  fpeaketh 
of  faithful  doing.  As  when  it  faith;  Do  this,  and  thou  fJjalt  Uvc, 
it  mcaneththus:  See  fird  that  thou  be  faithful,  that  thou  have  a 
rif^ht  judgment  of  reafon  and  a  good-will,  viz.  faith  in  Chrift, 
When  thou  hafithis  faith,  work  on  a  God's  bleffing. 

What  miarrcl  is  it  then,  if  rewards  be  proraifed  to  this  incarnate 
faith  ;  that  is  to  the  working  faith,  as  was  the  faith  of  Abel,  or 
to  faithful  works  ?  And  why  fliould  not  the  holy  fcripture  thus 
ipeak  diverfly  of  faith  when  it  fpeaketh  divers  ways  of  Chrif},  as 
he  is  God  and  man  ;  that  is,  fometimes  of  his  whole  perfon  fame- 
times  of  his  two  natures  a-part,  either  of  his  divine  or  of  his  hu- 
m-in nature  ?  If  it  fpeak  of  the  natuies  a-pait  it  fpeaketh  of  Chrifl 
abfolutely;  but  if  it  fpeak  of  the  divine  nature  united  in  one  perfoq 
to  the  human  nature,  then  it  fpeaketh  of  Chrift  compound  and 
incarnate  There  is  a  common  rule  among  the  fchool-men  of  the 
communication  of  the  properties,  when  the  properties  belonging  to 
the  divinity  of  Chrift  are  attributed  to  the  humanity;  which  we 
may  fee  every  where  in  the  fcriptures.  As  in  Luke  ii.  11.  the 
angel  calleth  the  infant  born  of  the  Virgin  Mary,  the  Saviour  of 
men,  and  the  univerfal  Lord  both  of  the  angels  and  men.  And 
in  Luke  i.  31.  he  caiLth  him  the  Son  of  God.  Hereupon  I  may 
truly  fay  that  that  infant  which  lay  in  the  manger,  and  in  the  Iiip 
of  the  virgin,  created  heaven  and  earth,  and  is  Lord  of  the  angels. 
Here  I  fpeak  indeed  of  a  man ;  but  man  in  this  proportion  is  a 
new  word,  and  (as  the  fchool-men  themfelves  do  grant)  hath  rela- 
tion to  the  divinity,  that  is  to  fay,  this  God  who  was  made  man, 
hath  created  all  things.     C>cation  is  attributed  only  to  tlie  divinity 


228  GALATIANS. 

of  Chrifl;  Tor  the  humari'ty  doth  not  create,  and  yet  notwlthftand- 
ing  it  IS  truly  faid,  man  created,  bcc  lufc  the  divinity,  which  only 
cit-ateth,  is  incarnate  wiih  the  humanity,  and  therefore  the  huma" 
niiv,  together  with  the  divinity,  is  j'artaker  of  the  fame  properties. 
Wheretc  re  it  is  well  and  ;)odly  faid,  this  nnan  Jefus  Chrifl  brought 
Ilrr.elout  Oi  E^ypt,  (hack  Pharaoh,  and  wrought  all  the  wonders 
from  the  beginning  o*^  the  wcrld. 

'I^lieteibie  when  the  ^:ripture  fiith,  If  thou  fw'ilt  enter  into  I'lfe^ 
he p  ihc  ctmmwdmen's  rj  God:  Do  this,  and  thmi  fJjaJt  live,  iffe, 
Firfl,  we  mull  fee  of  whar  manner  of  keeping  and  doing  he  fpeaketh: 
For  in  thefeand  I'uch  like  pliCcs  (as  T  have  faid)  he  fpeaketh  of  a 
com;»ound  fait-h,  and  not  of  a  naked  and  (imple  faith  ;  and  the 
meaning  of  this  plac?,  Do  this,  and  thou  Jli alt  liv,  is  this;  thou 
fliali  live  becauie  of  this  faiJii^ul  doing,  or  this  doing  lliall  give  unto 
thee  life,  bc^caufe  of  ihy  fairh  alone.  A'ter  this  manner  justification 
isattiibuted  to  faith  alooe,  as  creation  is  to  the  divinity  :  And  yet 
notwiihllandiiig,  as  it  is  tialy  faid,  Jefus  rhe  fon  of  Yi.ny  cheated 
all  thing,,  lo  alfo  juffificatiun  is  attributed  to  the  mcarnate  faith,  or 
to  the  faithiul  doing  Theiefore  we  muil:  in  na  wife  think  v/ith 
the  {ophifl:eis  and  hypccntes,  thai  works  do  abiolutely  juflify, 
or  thwt  rewards  are  promifed  to  moral  works,  but  to  furihrul 
"woiks  only. 

Let  us  therefore  fuffer  the  Holy  Ghofl  to  fpeak  as  he  doth  in 
the  icriptures,  either  o^  nak:d,  {impie  and  abfolute  faith,  or  of 
compound  at  d  incarnate  faith;  all  things  which  are  attributed  to 
■w^iks  no  properly  belong  unto  faith.  For  woiks  miUt  not  be 
l.;oked  upf.n  rR'jrally,  but  faithfully  and  with  a  fpirltual  eye;  faith 
is  t  e  c.\  n  ty  of  v/orks  and  is  lo  fpread  ihioughout  the  works  of 
the  r<  ithful,  as  is  the  divinity  throughout  the  humanity  of  Chrid, 
Faith  therefore  doth  all  alone  in  the  works  ot  the  faithful.  Abra- 
ham is  called  faithful,  bccaufe  faith  is  ipre.id  throughout  the  whole 
pf  rfon  of  Abiaham;  fo  that  behold. ng  him  woiking,  I  fee  nothing 
o*"  ie  carnal  or  of  the  working  Abiaham,  but  of  the  believing 
Abraham. 

Vvheiefore  when  thou  readeft  in  the  fcriptures,  of  the  fathers, 
prophets,  and  kmgs,  how  they  wrought  righteoufnefs,  raifed  up 
the  dead,  overcame  kingdoms,  thou  mud  remember  that  thefe  and 
iuch  like  fayings  are  to  be  expounded,  as  the  epilUe  ta  the  Hebrews 
ex];oundtth  them,  that  is,  By  faith  ihcy  ivrovght  rightcoifncfs,  by 
faitl'  Jjey  t\,ijed  up  the  dead,  by  faith  ih. y  fubdu.d kings  and  kingdows, 
^c.  Kcb.  XI.  33,  34,  35.  So  that  faith  incorporateth  the  work, 
arid  giverh  in  its  perfetftion  .  And  this  the  adverfaries,  if  they  are 
v/el  intlicirwits  cannot  deny,  neither  have  they  any  thing  to  fay 
or  ob|e(n:  againfl:  it  Indeed  they  can  cry  out  that  the  fcripturc 
f>.c;  keth  oftentimes  of  doing  and  working;  and  we  always  anfwer 
ti.em  ;«guin,  that  it  ij>eaketh  alio  of  faithful  doing.  For  firft,  rea- 
fon  mull  be  enlightened  by  faith,  before  it  can  work.  Now,  when 
it  hdin  a  true  opinion  and  knowledge  of  God,  then  is  tlic  work  in- 


GALATIANS.  229 

carnate  and  incorporate  into  it:  fo  txhat  whatfoever  is  attributed  to 
faith,  as  afterwards  attributed  to  works  alfo,  but  yet  becaufe  of 
faith  only  and  alone. 

Wherefore  in  reading  of  the  fcriptures  we  muft  learn  to  put  a 
difference  between  the  true  and  the  hypocritical,  the  moral  and 
fpiritual  doing  of  the  law  ;  fo  fliail  we  be  able  to  declare  the  true 
meaning  of  ail  thofe  places,  which  feem  to  maintain  the  righteouf- 
nefs  of  works.  Now,  the  true  doing  of  the  law  is  a  faithful  and 
3i  fpiritual  doing,  which  he  hath  not,  that  feeketh  righteoufnefs  by 
works  :  therefore  every  doer  of  the  law  and  every  moral  worker 
is  accurfed  ;  for  he  waiketh  in  the  prefumption  o^  his  own  righ- 
teoufnefs againfl  God,  when  he  will  be  juftified  by  man's  free 
will  and  reafon,  and  fo  in  doing  of  the  law,  he  doeth  it  not. 
And  this,  according  to  Paul,  is  to  be  under  the  works  of  the  law, 
that  hypocrites  do  the  law,  and  yet  in  doing,  they  do  it  not;  for 
they  underffand  this  word  doing  according  to  the  literal  fenfe  of 
the  law,  which  in  true  chriftian  divinity  is  nothing  worth.  Indeed 
they  work  many  things,  but  in  the  prefumption  of  their  own  righte« 
oufnefs,  and  without  the  knowledge  of  God  and  faith,  as  the 
Phariiee  did,  Luke  x\iii.  1 1.  and  as  Paul  did  before  his  converfi- 
on;  therefore  they  are  Wind,  and  miferably  err  and  lo  remain 
under  the  curfe. 

Wherefore,  again  I  admonifn  you,  that  fuch  fentences  as  the 
adverlaries  do  alledge  out  of  the  fcriptures  concerning  works  and 
rewards,  muft  be  fpiritually  expounded ;  as  if  they  alledge  this 
fenr.ence  out  of  Dan.  iv.  27.  Redeem  thy  fins  by  alms-deeds^  thou 
muit  not  here  expound  thefe  words  morally,  but  fpiritually ;  fo 
fhalt  thou  fee  that  this  word  redeem,  fignifieth  no  moral,  but  a 
faithful  doing,  that  is,  includeth  faith.  For  in  the  fcriptures  the 
work  (as  I  have  faid)  requireth  alfo  a  good  will  and  right  judgment 
of  reafon  to  go  before,  not  moral  as  they  would  have  it  but  divine 
and  fpiritual,  which  is  faith.  By  this  means  thou  fhalt  be  able  to 
ftop  the  mouths  of  thefe  peevifli  fophifters.  For  they  themfelves 
are  compelled  to  grant  (and  fo  teach  they  alfo  out  of  Ariilotle)  that 
every  good  work  proceedeth  out  of  man's  choice  or  free-will :  if 
this  be  true  in  philofophy,  much  more  muff:  this  good-will  and 
right  judgment  of  reafon  g\nded  by  faith,  go  before  the  work  in  di- 
vinity and  divine  matters.  And  this  do  all  words  of  the  imperative 
mood,  that  is,  all  fuch  words  as  are  commanding,  fignify  in  the 
fcriptures,  and  all  fuch  words  alfo  as  teach  the  law,  as  the  epifllc 
to  the  Hebrews  doth  plainly  declare.  By  faith  Abel  offered,  &c. 

Now,  admit  the  cafe  that  this  folution  is  not  fufficient  (although 
it  be  indeed  moff  fare  and  certain;)  yet  notwithflanding  let  this 
be  the  argument  of  all  arguments,  and  the  principal  mirrour  of 
chriftians  to  behold,  againft  all  the  temptations  and  objeflions,  not 
only  of  the  adverfaries,  but  alfo  of  the  devil  himfelf,  namely,  to 
apprehend  and  to  hold  fait  the  head,  which  is  Chrilf .  Moreover, 
admit  that  the  fophiAers  being  more  crafty  and  fubtil  than  I,  fliould 


330  GALATIANS. 

fo  fnarc  and  entangle  ir.e  wltli  tlicir  arginriGnts,  V/hich  they  bring 
foi  the  mainten.mct  ol  works  ;i{;ainft  fdith,  that  i  fnould  know  no 
v/ay  how  to  wind  niyTeirovit,  (which  notwilhllunding  itis  impufii- 
ble  ior  iiicm  to  do)  yet  -A-lll  I  rather  give  reverence  and  credit  to 
ChriJt  aior.e,  than  be  [iciTuaded  with  all  the  pi;iccs  t!iey  are  able 
to  alicdge  for  the  efiab'iPning  of  the  rightcoufners  oi  works  againil 
the  dcifirine  of  i^ith. 

"Vvhurefofe,  they  muft  be  fin-iply  and  phiinly  ^mfwered  after  this 
lOanDcr:  Here  is  Chrilt,  there  are  th.e  teftimonies  of  the  fcrioture 
teuchin^j  the  lavy  and  worlds.  Now  Ch rift  is  the  Lord  ot  the 
icrip:r;rc  and  of  idi  works  :  Me  aifo  is  Lord  ofheaven,  the  earth, 
the  S.ihbath,  the  tciTipie,  rightcoiinefs,  liiC,  wrath,  Jiri,  death, 
and  generally  of  all  thingc  v/hatfoever.  And  Paul  his  apoftle  {hew- 
€th  ihathe  v/as  made  fin  and  became  accurfjd  forme,  Gal  iii.  13. 
I  hf.ir  tlicn  that  I  co^jU  by  no  other  means  be  delivered  fion)  my 
fjn,  T.'Y  dcaih,  and  my  maledifcion,  but  by  his  death  and  blood 
fheddiUfj.  Whcrerorc  I  conclude  that  it  behcveth  Chrift  himftlf 
to  overcoiTie  my  lln,  death  and  malediciion  in  his  cv.'n  body,  and 
not  the  works  of  the  law  or  mine  own  works.  And  hereunto 
reafon  is  ccnilraincd  to  yidd  and  fay,  that  Clarifl-  is  nor  the  wodc 
of  the  law,  cr  my  workj  that  his  blood  and  death  is  not  circumci- 
fion,  the  oMen-ation  of  the  ceremonies  of  ihe  law,  and  much  Icls 
a  nicnk's  cowl,  a  (Iiaven  crown,  abfiinence,  vows  and  luch  like. 
Wherefore,  if  he  be  the  price  of  my  redemption,  if  he  be  made  fin 
and  maledidion  that  he  might  juilily  nie  and  blefs  me;  I  care  not 
if  thcu  bring  a  thoufand  places  of  the  fcriptare  for  the  righttoufnels 
of  works,  againll:  the  righteoiifnefs  of  faith,  and  cry  out  never  fo 
much,  that  the  fcripture  is  againil  me  :  I  have  the  author  and  Lord 
of  the  fcripture  v/ith  mc,  on  whole  fide  I  will  rather  ftand,  than 
believe  all  the  fraternity  of  law  workers  and  merit  nionj^ers.  Al- 
though it  is  impoilible  thntihe  fcr!pt'j.re  fliouldbcagainll:this  do(flrinc, 
unlehsit  be  among  the  fenfelefs  and  cbftinate  hypocrites;  but  to  the 
godly  and  fuch  as  have  underflandini],  it  giveth  witnefs  for  Jefus 
Chrill:  his  Lord.  See  therefore  hov/  thou  canll  reconcile  the  fcrip- 
ture, which  thou  faycft,  is  againii:  my  dodrine.  As  for  me,  1 
will  flick  to  the  author  and  Lord  of  the  fcripture. 

Therefore  if  any  man  thinketh  himlelf  not  well  able  to  reconcile 
fuch  p!.icts  of  the  fcripture,  or  an fwer  unto  the  fame  lufficicntly, 
and  yet  notwiihftanding  is  conllrained  to  hear  the  objedions  and 
caviliaiions  of  the  adverfanes,  let  him  anfwer  fimply  and  plainly 
after  this  fort ;  Thou  fetteft  againi'l  ir.e  the  fcrvant  that  is  to  fay^, 
the  fcripture  and  th.at  not  wholly,  neither  yet  the  principal  part 
thereof,  but  only  certain  places  as  touching  the  law  and  \yorks. 
But  I  come  with  the  Lord  himfeif,  who  is  above  the  fcripture, 
and  ia  iradc  unto  me  the  merit  and  price  of  righteoufnels  and  evcr- 
ia(iir:;4  iifc;  On  hirn  I  lay  hold,  him  I  ftick  to,  and  leave  works 
unto  thee,  v/hich  nonvithilanding  thou  never  didit.  This  folution 
neither  the  devil  nor  any  jblliciary  can   ever  wrcft  fr, r.i  thee   cv 


^  .^'T  AT  LANS.  531 


overthrow-  Moreover  thou  ari  in  fnfttj  before  God  ;  for  inf 
heart  abidcth  llKcd  in  the  objeci:,  which  's'  called  Chri(),  whtv  was 
nailed  to  the  crofs  and  accuiled,  net  for  hjnifelf,  but  for  us  as 
the  text  laith,  mads  a  curf?  for  ::j.  rfold  fafl  this,  and  >av  it 
again ir  all  the  ftntences  of  the  law  and  works  whatfoever,  «.nd  lay, 
Doii  thou  hear  this-^  flr.an  ?  Here  he  muH:  heeds  gr/c  plac^,  lor  he 
knowetii  that  Chritl:  is  his  Lord  and  mailer. 

Verfe  1 1 .   Jjni  ihat  no  man  is  jujlifcd  hy  ihs  Li'zi;  'in  tic  fi^hl  of  Cod, 
it  is  c-jkknt:   For  the  jiff.  Jhall  live  hy  fuuh. 

This  is  another  argument  grounded  u]-on  the  teftifDOny  of  the 
prophet  Habi-ikkuk  ;  and  it  is  a  fentence  of  great  weight  and  iiu- 
thority,  wliich  Paul  fetteth  againft  all  the  fcntences  touching  the 
law  and  works.  As  if  he  Hiould  faj,  "What  need  we  any  bag 
difnutation  ?  Here  I  brine  forth  a  niotl  evident  teftimonv  of  the 
prophet,  again(i:  which  no  man  can  Gavil  :  The jifi  man  fJjall live  hy 
faith.  If  Ive  live  by  faith,  then  he  liveth  not  by  the  law  :  For  the 
Jaw  is  not  of  faith.  And  here  Paul  excludeth  works  and  the  Lw, 
as  things  contrary  10  faith. 

The  fophifters  (as  they  are  alv/ays  ready  to  corrupt  the  fcriTjiiire) 
do  wreft  and  pervert  this  place  after  this  manner  :  The  jujl  txatt 
(loihiive  ly  faiib,  that  is  to  fay,  by  a  working  fii.ith,  or  fornip'd  or 
made  perfect  with  charity ;  but  if  it  be  not  fcrnied  with  charity, 
then  dotli  it  not  juftify.  This  glol's  they  thcnifelvcs  have  forgeJ, 
and  by  the  fanie  they  do  injury  to  the  v/ords  of  the  prophet.  If 
they  did  call  thia  formed  or  furniftTicd  faith,  the  true  fnth  which  the 
fcripture  teacheth,  this  their  glol.?  ihoiild  not  offend  me  for  thea 
faith  Hiould  not  be  feparated  from  charity,  but  from  the  rain  o]>ii-i)- 
on  of  faith;  as  v/e  a!fo  put  a  difference  between  a  counte; feit  fiibi 
and  a  true  faith.  The  counteifeit  faith  is  that  which  heareth  of 
God  of  Chril!:,  and  of  al!  the  myfreries  of  his  incarnation  and  o.;r 
redemption;  which  aifo  apprchcndeth  and  bcareth  away  thole 
things  which  ithearethj  yea,  and  can  talk  goodly  thereof,  and  vet 
there  remaineth  nothing  elfe  in  the  heart  but  a  naked  opinion  and 
a  found  of  the  gofpel  :  For  it  neither  reneweth  nor  changeth  the 
heart ;  it  maketh  not  a  new  njan  but  Icavcth  him  in  the  vanity  of 
his  former  opinion  and  converlation  ;  and  this  is  a  very  pernicious 
faith.  The  moral  philofopher  is  much  better  than  the  hypocrite 
having  fuch  a  faith. 

Whererbre,  if  ihey  would  make  a  diftin^^ion  bctv/een  faith 
formed  (and  take  it  as  the  fcripture  taketh  it)  and  the  falfe  or 
counterfeit  faith,  their  diftindion  fiiould  nothing  offend  me.  ^gz 
they  fpcak  of  faith  formed  and  made  perfed  with  charity,  and 
make  a  double  faith,  that  is  to  fay  formed  and  unformed.  This 
peflilent  and  dcvilifh  g!ofs  I  utterly  detefl.  Although  (fiy  thcv) 
we  have  faith  infufed,  called  y/.'-Zifj  infufa,  which  is  the  gift  of  the 
Holy  Ghort,  and  alfo  faith  gotten  by  our  own  induflr^^,  called 
Jxdcs  acquifitai  yet  both  of  them  lack  their  form   and  perfections 


23^  G  A  L  A  T  I A  N  S. 

which  is  charity,  and  are  formed  v/ith  charity.  This  is  to  prefei- 
charity  before  faith,  and  to  attribute  rightcoufncfs  not  to  faith,  but 
to  charity.  Wherefore,  when  they  do  not  attribute  righteoufnefs 
to  faith,  but  only  in  refpe6t  of  charity,  they  attribute  to  faith  no- 
thing, at  all. 

Moreover,  thefe  perverters  of  tiie  gof])el  of  Chrifl  do  teach  that 
even  that  faith  which  they  call  faith  infufed,  and  not  received  by 
hearine;,  not  gotten  by  any  working,  but  created  in  man  by  the 
Holy  Ghoft,  may  ftand  with  deadly  fm,  and  that  the  wcrft  men 
may  have  this  faith.  Therefore,  fay  they,  if  it  be  alone,  it  is  idle 
and  utterly  unprofitable.  Thus  they  take  from  faith  her  office, 
and  give  it  unto  charity ;  fo  that  faith  is  nothing,  except  charity, 
which  they  call  the  form  and  perfection  thereof,  be  joined  withal. 
This  is  a  devilifh  and  blafphemous  kind  of  doclrine,  which  utterly 
defaceth  and  overthroweth  the  doctrine  of  faith,  and  carrieth  a 
man  entirely  from  Chrifl:  the  Mediator,  and  from  faith,  which  is 
the  hand  and  only  mean  whereby  we  apprehend  him^  For  if  cha- 
rity be  the  form  and  perfe(fiion  of  faith  (as  they  dream)  then  am 
I  by  and  by  conftrained  to  fay,  that  charity  is  the  principal  part  of 
chrillian  religion,  and  fo  I  lofc  Chrifl..  his  blood,  and  all  his  be- 
nefits, and  now  I  reft  altogether  in  a  moral  doing,  even  as  the 
;x)pe,  the  heathen  philofopher,  and  the  Turk  doth. 

But  the  Holy  Ghoft  who  givcth  to  all  men  both  mouth  and 
tongue,  knoweth  how  to  (peak.  He  could  have  faid,  (as  the  fo- 
phifters  do  wickedly  imagine)  the  righteous  man  (hail  live  by  faith, 
formed  and  beautified  or  made  perfedl  by  charity.  But  this  he 
omittetii  of  purpofe,  and  faith  plainlyj  The  rightemis  man  U'veih  by 
faith.  Let  iheie  doltifh  fophiflers  go  therefore,  with  this  their 
wicked  and  peftilcnt  glofs,  we  will  ilill  hold  and  extol  this  faith, 
which  Go^i  himfelf  hath  called  faith,  which  is  a  true  and  certain 
faith,  Avhich  doubtcth  not  of  God,  nor  of  his  promife,  nor  of  the 
forgivcnefs  of  fins  through  Chrifl-,  that  we  may  dwell  fure  and  fafe 
in  our  own  object  Chrilf,  and  may  keep  ftill  before  our  eyes  the 
paflion  and  blood  of  our  Mediator  and  all  his  benefits.  Novv-,  faith 
alone  which  laycth  hold  upon  Chrifl:,  is  the  only  mean  that  we 
fuffer  not  thefe  benefits  to  be  taken  out  of  our  fight.  Wherefore, 
rejeding  this  pcflilent  glofs,  we  muft  underfland  this  place  of 
faith  only  and  alone.  And  this  Paul  himfelf  declareth,  whea  he 
reafoneth  againft  faith  formed  with  charity  after  this  fort : 

Verfe  i  2.    y/n^/  the  latv  is  not  of  faith  : — 

The  fchool-mcn  may  fay,  The  righteous  man  doth  live,  if  his 
faith  be  formed  and  adorned  with  charity:  But,  contrariwiie,  Paul 
faith,  The  lanv  is  not  of  faith.  But  what  is  the  law?  Is  it  not  alfo 
a  commandment  touching  charity?  Yea,  the  law  commandeth  no- 
thing clfe  but  charity,  as  we  may  fee  by  the  text  itfelf.  Thou  fJmlt 
hve  the  Lord  thy  God  nvith  all  ihy  foul,  "dc.  Deut.  vi.  5.  Matth. 
xxii.  37.    Again,  SJieiJoing  merry  unto  thoufands  that  love  him  and 


GALATIANS. 


^3. 


%'eep  his  commandments^  Exod.  xx.  6.  Alfo,  In  thefs  two  command- 
ments conjijleth  the  lanv  and  the  prophets,  Matth.  xJiii.  40.  If  the 
law  then,  that  commandeth  charity,  be  contrary  to  faith,  it  muit 
heeds  follow,  that  charity  is  not  of  faith.  So  Paul  plainly  confut- 
eth  that  glofs  which  the  fophiders  have  forged,  touching  their  form- 
ed fiith,  and  fpeaketh  only  of  faith  as'It  is  feparate  from  the  law. 
Now,  the  law  being  feparate  and  fet  a-part,  charity  is  alfo  fet 
apart,  with  all  that  belongeth  to  the  law,  and  faith  only  is  left, 
which  juftifieth  and  quickeneth  to  everlalHng  life. 

Paul  therefore  reafoneth  here,  out  of  a  plain  telHmony  of  the 
J)rophets,  that  there  is  none  who  obtaineth  juftification  and  life  be- 
fore Godj  but  the  believing  man,  v'ho  obtaineth  righrcoufnefs  and 
everlafting  life  without  the  law  and  without  charuy,  by  faith  alone. 
The  reafon  is,  becaufe  the  law  is  not  of  faith,  that  is,  the  law  is 
not  faith,  or  any  thing  belonging  to  faith,  for  it  believeth  not,  nei- 
ther are  the  works  of  the  law  faith,  nor  yet  of  faith ;  therefore, 
faith  is  a  thing  much  differing  from  the  law,  like  as  the  promifc 
is  a  thing  much  differing  from  the  law*  For  the  promife  is  not 
apprehended  by  working,  but  by  believing.  Yet  there  is  as  great 
a  difference  between  the  promife  and  the  law,  and  confequently  be- 
tween faith  and  works,  as  there  is  diflance  between  heaven  and 
earth. 

It  is  impoflible,  therefore,  that  faith  fliould  be  of  the  law  :  For 
faith  only  refleth  in  the  promife,  it  only  apprehendeth  and  know- 
eth  God,  and  flandeth  only  in  receiving  good  things  of  God. 
Contrariwife,  the  law  and  works  confifl  in  exa<5ling,  in  doing, 
and  in  giving  unto  God.  As  Abel  offering  his  facrilice,  giveth 
unto  God;  but  he  believing,  receiveth  of  God.  Paul,  therefore, 
concludeth  mightily  out  of  that  place  of  Habakkuk,  that  the  righ- 
teous man  liveth  by  faith  alone;  for  the  law  in  no  wife  belongeth 
unto  faith,  becaufe  the  law  is  not  tlie  promife,  but  faith  only  refl- 
eth upon  the  promife.  Wherefore,  as  there  is  a  difference  between 
the  law  and  the  promife,  fo  is  there  alfo  between  works  and  faith. 
That  glofs,  therefore,  of  the  fchool-men,  is  falfe  and  wicked, 
which  joineth  the  law  and  faith  together;  yea,  rather  it  quench- 
eth  faith,  and  fetteth  the  law  in  the  place  of  faith.  And  here  note, 
that  Paul  always  fpeaketh  of  fuch  as  would  do  the  law  morally, 
and  not  according  to  the  fcripture.  But  whatfoever  is  faid  of  fuch 
good  works  as  the  fcripture  requireth,  the  fame  is  attributed  to 
faith  alone. 

Verfe  12.  But,  the  man  that  doth  them,  JJoall  live  in  them. 

Paul  here  goeth  about  to  fhew  what  Is  the  very  true  righteouf- 
nefs  of  the  law  and  of  the  gofpel.  The  righteoufnefs  of  the  law 
is  to  fulfil  the  law,  according  to  that  faying,  He  thatjhall  do  thefc 
things,  fi all  live  in  them.  The  righteoufnefs  of  faith  is  to  believe, 
according  to  that  faying,  The  righteous  man  doth  live  hy  faith.    The 

Hh 


234  G  A  L  A  T  I  A  N  S;. 

law,  therefore,  rcouircth  thnt  we  fhouM  yield  fomewhat  unto  God. 

I3ut  faitli  rcquircih  no  woiLs  ot  us  or  that  we  fhould  give  iiny 
thing  unto  God,  but  that  we  believing  the  proniiie  of  God,  ihould 
receive  of  him.  Therefore,  the  ofTice  of  the  law  is  to  work,  as 
the  office  of  faith  is  to  aflent  unto  the  promifc;  for  ftiith  is  the  faith 
of  the  promife,  and  the  work  is  the  work  of  the  law.  Paul  there- 
fore {iandeth  upon  this  woid  n'oirg;  and  that  he  may  plainly  flicw 
what  is  the  confidence  of  the  lav/,  and  what  is  the  contidence  of 
\v0rk5,  he  coinpareth  the  one  with  the  Other,  the  promife  with  the 
law,  and  faith  with  works.  He  faith,  that  of  the  la\v  there  corn, 
eth  nothing  elie  but  o;dy  doing;  but  faith  is  a  quite  contrary  th.rg, 
namely,  that  which  aflcnteth  to  the  promile,  and  i.iyeih  huld 
upon  it. 

Thele  four  things  therefore,  mufl:  be  perfectly  din-inguifiieH  : 
For  as  the  law  hath  his  proper  ofhcc,  io  hath  the  promife.  To 
the  law  percaineth  doing,  and  to  the  promife,  believing.  Where- 
fore as  far  as  the  law  and  the  promife  are  feparate  afunder,  io  faf 
alfo  are  doiiig  and  believing.  By  which  diftindion  Paul  htre  goeih 
about  to  fepaiatc  charity  from  faith,  and  to  teach  that  charity 
juflifieth  not,  becaufe  the  law  worketh  or  hclpeth  nothing  to 
judifieation.  Faith  alone  therefore  juuifieth  and  quickcncth,  and 
yet  it  ftandeth  r.ot  alone,  that  is,  it  is  not  idle,  although  that  in 
her  degree  and  office  it  flandeth  alone.  Ye  fee  the  caufe  then, 
%vhy  Paul  here  alltdgeth  this  place,  namely,  that  he  may  ftparate 
faith  and  chanty  far  aliinder. 

Fie  upon  the  fophificrs  therefore,  with  their  curfed  gloffes, 
and  theii  blind  diffindlion  o*^  faith  formed  and  unformed.  For 
thcfc  new  forged  terms,  faith  formed,  faith  unformed,  faith  got- 
ten by  man's  induftry,  and  luch  like,  arc  very  monfters  devifed 
by  the  devil,  to  no  other  end  but  to  deface  and  deftroy  the  true 
chridian  doenvine  and  faith,  to  blafpheme  and  tread  Chiifl:  under 
foot,  arid  to  efiablifh  the  righteoufnefs  of  works.  Indeed,  works 
mud  follow  faitii  but  faith  muTt  not  be  woiks,  or  works  faith; 
but  the  bounds  and  the  kingdom  of  the  law  or  works,  and  of  faith, 
mud  be  rightly  diilingui filed  the  one  from  the  other. 

When  Vv'C  believe  therefore,  we  live  only  by  faith  in  Chrifi:, 
who  is  without  Hn,  wlio  is  alfo  our  mercy-feat  and  remiflion  of 
Tiis.  Contrariwifc,  when  we  obferve  the  law,  we  work  indeed, 
but  we  have  no  righteoufnefs  nor  life.  For  the  office  of  the  law 
is  not  to  jufHfy  and  give  life,  but  to  fliew  forth  fin,  and  to  deftroy. 
Indeed,  the  law  faith,  He  thai  Jliall  do  the fe  things^  J}jaU  live  in 
ihnv..  But  whefe  is  he  who  doth  the  law,  v/ho  loveth  God  with 
all  his  heart,  and  his  neighbour  as  himfelf?  Theretore  no  man 
doth  the  law,  and  although  he  go  about  to  do  it  never  fo  much, 
yet  in  doing  it  he  doth  it  not;  therefore  he  abldeth  under  the 
cuife.  But  faith  worketh  not,  but  bclleveth  in  Chrirt:  the  juf- 
tiHcr.  Therefore  a  man  livtth  not,  becaufe  of  his  doing,  but 
becaufe  of  his  belicvirp^.     But  a  faithful  man  performeth  the  law, 


GALATIANS.  ^       -"54 

and  that  which  he  doth  not,  is  forgiven  liim  through  the  remiinon 
qF  fins  for  Chrift's  fuke,  and  that  which  is  remaining  is  not  imput- 
ed unto  him. 

Paul,  therefore,  in  this  place,  and  in  the  xth  chapter  to  the 
Romans,  compareth  the  righteoufnefs  of  the  law  and  of  faith  to- 
gethei,  'u'here  he  faith,  He  that  Jhall  do  ih^fe  iJjingSy  fiall  live  in 
them.  As  though  he  would  fay.  It  were  indeed  a  goodly  matter  if 
we  could  accomplifn  the  law;  but  becaufe  no  man  doth  it,  we  muft 
fly  unto  Cbrift,  fwho  is  the  end  of  the  lata  fcr  r'lghteoufn  Js  to  eve7-y 
one  that  htlifvelh,  Rom.  x.  4.  He  luas  made  under  the  iaiu^  thai 
he  might  rede(m  thun  that  nvcrc  under  thelanvy  Gal.  iv.  4,  5.  Be- 
lieving in  him  we  receive  the  Holy  Ghofl",  and  we  begin  to  do 
the  law,  and  that  which  we  do  not,  is  not  imputed  unto  us  becaufe 
of  our  faith  in  Chrift.  But  in  the  life  to  come  we  Oiall  no  more 
have  need  ot  faith.  For  then  v/e  (hall  not  fee  darkly  through  a 
glafs  (as  we  now  do)  but  we  ftiall  fee  fice  to  face,  1  Cor  xiii. 
I  2.  There  (hall  be  a  moft  glorious  brightnefs  of  the  eternal  Majef- 
ty  ;  then  we  (hnll  fee  God  even  as  he  is.  There  fhidl  be  a  true  and 
a  perfed  knowledge  and  love  of  God,  a  perfeft  light  cf  reafon» 
and  a  good  will  ;  not  fuch  a  moral  and  philofophical  will  as  the 
popifh  fchool  men  dream  of,  but  a  heavenly,  divine,  and  e'ernat 
Wi'l.  Here  in  the  mean  time,  in  fpirit  by  faith,  we  look  for  the 
hope  of  righteoufnefs.  Contrariwlfe,  they  that  feek  for  remiflion 
oi-  fins  b)  the  law,  and  not  by  Chriit,  do  never  perform  the  law, 
but  abuh  und':^r  the  curfe. 

Paul,  therefore,  calleth  them  only  righteous,  who  are  juftiiied 
througii  rhepromife,  or  through  faith  in  the  promife,  without  the 
law.  Wherefore,  they  that  are  of  the  works  of  the  law  and  will 
fecm  to  do  the  law,  do  it  not.  For  the  apollle  generally  conclud- 
e-h,  that  all  they  who  are  oF  the  works  of  the  law,  are  under  the 
Carle,  under  which  they  fhould  not  be,  if  they  fulfilled  the  law. 
Indeed,  it  is  true,  that  a  man  doing  the  works  of  the  law  /hall 
live  in  them,  tn  4t  is  to  fay,  fliall  be  blefTcd  ;  but  fuch  an  one  can- 
not be  found.  Now  feeing  there  is  a  double  uf^  of  the  law,  the 
one  politic,  and  the  other  fpiritual,  he  that  will  underf^and  this 
fentence  civilly,  may  do  it  after  this  fort ;  He  that  Jhall  do  thefe 
thingsy  Jhall  live  in  th'm  :  That  is,  if  a  man  obey  the  magiflratc 
outwardly  and  in  the  politic  government,  he  flial!  avoid  punifn- 
ment  and  death  ;  for  then  the  civil  magiflrate  hath  no  power  over 
him.  This  is  the  politic  ufc  of  the  law,  which  fe  veth  to  bridle 
thofe  that  are  rude  and  untraceable-  Bat  Paul  here  fpeaketh  not 
of  this  ufe,  buttieateth  of  this  place  like  a  divine,  therefore  there 
is  a  condition  neceffirily  included,  as  if  he  faid,  if  men  could  keep 
the  law,  they  fhould  be  happy.  Bat  where  are  they  ?  They  are 
not  therefore  doers  of  the  law,  except  they  be  juftified  before  and 
without  the  law,  through  faith. 

Wherefore  when  Paul  curfetli  and  condemneth  thofe  who  arc 
of  the  works  of  tlve  law,  he  fpeaketh  not  of  fuch  as  are  juftified 


136  GALATIANS. 

through  faith,  but  of  fuch  as  go  about  to  be  juftlfied  by  works, 
without  faith  in  Chrilh  This,  I  fay,  left  any  man  fhould  follow 
the  fond  imagination  of  Jerom,  who  being  deceived  by  Origcn, 
underftood  nothing  at  all  in  Paul  but  took,  him  only  as  a  civil 
lawyer.  Hereupon  he  reafoneth  after  this  manner  :  The  holy  pa- 
triarchs, prophets  and  kings  were  circumcifed  and  offered  facrificc, 
therefore  they  obferved  the  law  ;  but  it  were  a  wicked  thing  to 
fay,  that  they  are  under  the  curfe;  therefore,  all  they  that  are  of  the 
works  of  the  law,  are  not  under  the  curfe.  Thus,  he  fetteth  himfelf 
again  ft  Paul,  without  all  judgment,  making  no  difference  between 
the  true  doers  of  the  law,  juftified  by  faith,  and  thofe  workers  who 
fcek  to  be  juf  ified  by  the  law,  without  faith. 

But  Paul  fpcaketh  here  nothing  againft  thofe  that  are  juftified  by 
faith,  and  are  true  doers  of  the  law  indeed,  for  they  are  not  of  the 
works  of  the  law,  but  againft  thofe  who  not  only  do  keep  the  law, 
but  alfo  fin.  againft  the  fame.  For  the  law  commandeth  that  we 
fhould  fear,  love  and  worihip  God  with  a  true  faith.  This  they 
do  not,  but  choofe  out  new  kinds  of  worfliip  and  works  which 
were  never  commanded  of  God,  by  which  God  is  not  pacified, 
but  more  provoked  to  anger,  according  to  that  faying.  But  in  vnin 
they  do  nvorjioip  mc^  teaching  for  doQr'incs  the  commandments  of  men^ 
Mat.  XV.  9.  Therefore  they  are  full  of  impiety,  rebels  againft 
God,  and  idolaters,  fmning  grievoufly  againft  the  iirft  command- 
ment above  all  the  reft.  Moreover,  they  are  full  of  wicked  concu- 
pifcence,  wrath,  and  other  great  paflions.  Briefly,  there  is  no 
good  thiwg  in  them,  but  that  outwardly  they  would  feem  to  be 
righteous  aud  to  accomplifh  the  law. 

So  we  alfo,  who  are  juftified  by  faith,  as  were  the  patriarchs, 
prophets,  and  all  the  faints,  are  not  of  the  works  of  the  law,  as 
concerning  jufUfication.  But  in  that  we  are  in  the  flefli,  and  have 
as  yet  the  remnants  of  fin  in  us,  we  are  under  the  law^  and  yet 
not  imder  the  curfe,  becaufe  the  remnants  of  fm  are  not  imputed 
unto  us  for  Chrift's  fake,  in  whom  we  believe  :  For  the  flcfii  is  an 
enemy  unto  God,  and  that  concupifcence  v/hich  yet  remaineth  in 
us,  not  only  fuifilleth  not  the  law,  but  alfo  fmneth  againft  the  fame, 
rebelling  againft  us,  and  leading  us  captive  into  bondage,  Rom.  vii. 
Now,  if  the  law  be  not  fulfilled  in  the  fliints,  but  that  many  things 
are  done  in  them  contrary  to  the  law,  if  evil  concupifcence  and  the 
remnants  of  fin  are  yet  remaining  in  them,  which  do  fo  hinder  them 
that  they  cannot  fear  and  love  God,  they  cannot  call  upon  God 
with  affured  truft,  they  cannot  praife  God  and  reverence  his  word 
as  they  fhould  do;  much  more  is  this  true  in  a  man  who  is  not  yet 
juftified  by  faith,  but  is  an  enemy  unto  God,  and  with  all  his  heart 
defpifeth  and  hatcth  the  word  and  work  of  God.  Yc  fee  then, 
that  Paul  fpeaketh  here  of  fuch  as  will  fulfil  the  law,  and  be  juftified 
thereby,  although  they  have  not  yet  received  faith,  and  not  of  the 
fathers  and  faints  (as  Jerom  imagineth)  v/ho  arc  juftified  by  faith 
already. 


GALATIANS.  337 

Verfe  I3«  Chrifl  hath  redetmed  us  from  the  curfe  cf  the  law,  being 
made  a  curfe  fw  us:  For  it  is  luritten,  Curfed  is  every  one  that 
haiigeth  on  a  tree  : — 

Here  again,  Jerom  and  the  popifti  fophifkrs  who  follow  him, 
are  much  troubled,  and  miferably  rack  this  mod:  comfortable  place, 
feeking,  as  they  would  feem,  with  a  godly  zeal  to  turn  away  this 
reproach  from  Chrift,  that  he  fhould  be  called  a  curfe  or  execretion. 
They  (hift  off  this  fentence  after  this  manner ;  that  Paul  fpake  not 
here  in  good  earneil;  and  therefore  they  mofl:  wickedly  affirm, 
that  the  fcripture  in  Paul  agreeth  not  with  itfelf.  And  this  they 
prove  after  this  manner  ?  The  fentence  (fay  they)  of  Mofes,  which 
Paul  here  alledgeth,  fpeaketh  not  of  Chrift.  Moreover,  this  gene- 
ral claufe,  ivhofoever,  which  Paul  alledgeth,  is  not  added  in 
Mofes.  Again,  Paul  omitteth  thefe  words,  of  God^  which  are  in 
Mofes.  To  conclude,  it  is  evident  enough  that  Mofes  fpeaketh  of 
a  thief  or  a  malefa(5lor,  who  by  his  evil  deeds  had  deferved  the 
gallows,  as  the  fcripture  plainly  witnefTeth  in  the  xxifl:  chapter  of 
Deuteronomy;  therefore  they  afl^  this  quefllon,  how  this  fentence 
may  be  applied  to  Chrift,  that  he  is  accurfed  of  God  and  hanged 
upon  a  tree,  feeing  that  he  is  no  malefador  or  thief,  but  righteous 
and  holy  ?  This  may  peradventure  move  the  fimple  and  ignorant, 
thinking  that  the  fophifters  do  fpeak  it,  not  only  wittily,  but  alfo 
very  godly,  and  thereby  do  defend  the  honor  and  glory  of  Chrift, 
and  give  warning  to  all  chriftians  to  beware  that  they  think  not  fo 
wickedly  of  Chrift,  that  he  ftiould  be  made  a  curfe,  &c.  Let  us 
fee  therefore  what  the  meaning  and  purpofe  of  Paul  is. 

But  here  again  we  muft  make  a  diftinftion,  as  the  words  of  Paul 
do  plainly  ftiew  :  For  he  faith  not  that  Chrift  was  made  a  curfe  fer 
himfelf,  but  for  us.  Therefore  all  the  weight  of  the  matter  ftandeth 
in  thefe  words,  for  us.  For  Chrift  is  "innocent  as  concerning  his 
own  perfon,  and  therefore  he  ought  not  to  have  been  hanged  on  a 
tree;  but  becaufe,  according  to  the  law  of  Mofes,  every  thief  and 
malefa(5lor  ought  to  be  hanged,  therefore  Chrift  alfo,  according  to 
the  law,  ought  to  be  hanged,  for  he  fuftained  the  perfon  of  a  (inner 
and  of  a  thief,  not  of  one,  but  of  all  finners  and  thieves.  For  we 
are  finners  and  thieves,  and  therfore  guilty  of  death  and  everlafting 
damnation.  But  Chrift  took  all  our  fins  upon  him,  and  for  them 
died  upon  the  crofs;  therefore  it  behoved  that  he  Ihould  become  a 
tranfgreftbr,  (as  Ifaiah  the  prophet  faith,  chap,  liii.)  to  be  reckoned 
and  accounted  among  tranfgrejfors. 

And  this  (no  doubt)  all  the  prophets  did  forefee  In  Spirit,  that 
Chrift  fhould  become  the  greateft  tranfgreffor,  murderer,  adulterer, 
thief,  rebel  and  blafphemer,  that  ever  was  or  could  be  in  all  the 
world.  For  he  being  made  a  facrifice  for  the  fins  of  the  whole 
world,  is  net  now  an  innocent  perfon  and  without  fins,  is  not  now 
the  Son  of  God,  born  of  the  Virgin  Mary;  but  a  finner,  who  hath 
and  carrieth  the  fin  of  Paul,  who  was  a  blafphemer,  an  oppreffor 
and  a  perf«cutor;  of  Peter,  who  denied  Chrift  ;  of  Pavid  who  was 


f 


^  GALATIAN3 


fm  adulterer,  a  murdeter,  and  caufed  the  Gentiles  to  blafpheme 
the  name  of  the  Lord,  Ifa.  liii.  5.  Matth.  viii.  17.  and  briefly, 
who  h-'th  and  beareth  all  the  fins  of  ail  men  in  his  bodv;  not  that 
he  himfclf  committed  them,  but  for  that  he  received  them  being 
committed  or  done  of  us,  and  laid  them  upon  his  own  body,  that 
he  might  make  fatisfacflion  for  them  with  his  own  blood  There- 
fore this  general  fentence  ofMofescomprehcndeth  him  alfo  (although 
in  his  Osvn  perfon  he  was  innocent)  becaufe  it  found  him  amongft 
iinners  and  tranfgreilors  :  Like  as  the  magi  (irate  taketh  him  for  a 
thief,  and  punifhcth  him  whom  he  findeth  among  other  thieves  and 
tranfgrefibrs,  though  he  never  committed  any  thing  worthy  of 
death.  Now,  Clirift:  was  not  only  found  amongft  Gnnets  but  of 
his  own  accord  and  by  the  will  of  his  Father  he  would  alfo  be  a 
companion  of  flnners,  taking  upon  him  the  flefii  and  blood  of  thofc 
who  were  finners,  thieves  and  plunged  in  all  kinds  of  fin.  When 
the  law  therefore  found  hiin  among  thieves  it  condemned  and  killed 
him  as  a  thief. 

The  po])ifli  fophifters  do  fpoil  us  of  this  knowledge  of  Chrid 
and  mo(i  heavenly  comfort,  (namelv,  that  Chrift  was  made  a  curfe, 
that  he  might  deliver  us  from  the  curfe  of  the  law)  when  they  fepa- 
rate  him  from  fins  and  finntrs,  and  only  fet  him  out  un'o  us  as  an  ex- 
ample to  be  followed.  By  this  means  they  makj  Chrif,  not  only 
unprofitable  unto  us,  but  alfo  a  judge  and  a  tyrant,  who  is  angry 
with  our  fins,  and  comlemneth  finners.  Bat  we  mult  as  well 
wrap  Chrift,  and  know  him  to  be  wrapped  in  our  fins,  in  our 
maledi6tion,  in  our  death,  and  in  all  our  evils,  as  he  is  wrapped 
in  our  flcfii  and  in  our  blood. 

.But  fome  man  will  fay,  it  is  very  abfurd  and  flanderous,  to  call 
the  Son  of  God  a  curfed  finner.  I  anfwer  if  thou  wilt  deny  him 
to  be  a  finner  and  to  be  accurfed,  6<iny  alfo  that  he  was  crucified 
and  died.  For  it  is  no  iefs  abfurd  to  fay,  th.;t  the  Son  o!  God 
(as  our  faith  confeiTeth  and  believeth)  was  crucified  and  fuffcred 
the  pains  of  fin  and  death  than  to  fay,  that  he  is  a  finner  and 
accurfed.  But  if  it  be  not  abfurd  to  contefs  and  believe  that 
Chrifl  was  crucified  between  two  thieves,  then  is  it  not  abfurd  to 
iay,  alfo  that  he  \vi\s  accurfed  and  of  all  finners  the  greatefr.  Thefe 
words  of  Paul  are  not  fpoken  in  vain,  Chrlfl  luas  made  a  cur fc  for 
us.  for  he  hath  made  hhn  to  be  Jin  for  us,  nvho  kiie^zu  no  f.n;  that  ive 
i'ii^hi  he  wade  the  righteoufnefsof  God  in  hhn<,   7.  Cor.  v.  2  1. 

After  the  fame  manner,  John  the  Baptift  calleth  him  The  Lnmh 
of  God  ivhich  taketh  away  the  Jin  of  the  ivcr!d  John  i.  29.  Hc 
verily  is  innocent,  becaufe  he  is  the  unfpotted  and  undefiled  Lamb 
of  God  ;  but  becaufe  he  beareth  the  fins  of  the  world,  his  innocen- 
cy  is  burdened  with  the  fins  and  guilt  of  the  whole  world.  What- 
foever  fins,  I,  thou,  and  we  all  have  done  or  (hall  do  hereafter, 
they  are  Chriil's  own  fins,  as  veiily  as  if  he  himfelf  had  done  them. 
To  be  brief,  our  fins  muft  needs  become  ChriiVs  own  fins,  or  elfe 
we  (hall  pcrifh  fur  ever.     This  true  knowledge  of  Chrift,  which 


GALATIANS.  259 

Paul  and  the  prophets  have  moft  plainly  delivered  unto  us    the 
wicked  iophiflers  have  darkened  and  defaced. 

Ifaiah  in  the  liild  chapter  Ipeaketh  thusofChrft  :  God  ([^hhhc) 
taiciihe  iniquity  of  us  ah  upon  him.  We  muft  not  naake  thefe  words 
lefs  than  they  are,  but  leave  them  in  their  own  proper  fignification  : 
For  God  dallieth  not  in  the  words  of  the  prophety  but  fi>eakcth 
earntdly,  ^nd  of  great  love,  to  wit,  that  Chrift,  this  l^anib  of 
God,  ihould  bear  the  fins  of  iis  all.  But  what  is  it  to  be^r  !  The 
fophiders  anfwer  to  be  punifhed.  Very  well-  liut  wherefore  is 
Chrift  punifhed  ?  Is  it  not  becaufe  he  hath  fin  and  bearcth  I'm  ? 
Now  that  Chilli:  hath  fin  the  Holy  Ghoft  witucfTth  In  Pfal.  xl. 
12.  Afii.e  iniquit:es  have  tckn  hold  ufon  wsy  fo  that  I  am  not  able  to 
look  up  :  '7  hey  are  m/re  than  the  hairs  of  mine  h.ad.  In  this  Plaim 
and  certain  others,  the  Holy  Ghofi  fpeakcth  In  the  perfon  of  Ghriil, 
and  in  plain  woids  witneiT  th,  that  he  had  f.ns.  For  this  teftimony 
IS  not  the  voice  of  an  innocent,  but  of  a  fuffering  Chrid,  who  took 
upon  him  to  bear  the  perfon  of  all  Onners,  and  therefore  v/as  made 
guilty  of  the  fins  of  the  whole  world. 

Wherefore  Chrid  was  not  only  crucified  and  died,  but  fin  alfo 
(through  the  love  of  the  divine  majefty )  v/as  laid  upon  him.  When 
fin  was  laid  upon  him,  then  cometh  the  law  and  faith,  Every  fin- 
nermud  die  Therefore,  O  Chrift,  if  thou  wilt  anrwe*-,  become 
guilty  and  fufFer  punifhment  for  finners,  thou  muQ  alfo  bear  fin  and 
maledidion.  Paul  therefore  doth  very  well  alledge  this  general 
fentence  out  of  Mofes  as  concerning  Chrifl: :  Every  one  that  hangeth 
upon  a  tree  is  the  accurfed  of  God;  but  Chrift  hath  hanged  upon  tlie 
tree,  therefore  Chrift  is  the  accurfed  of  God. 

And  this  is  a  fingular  confolatlon  for  all  chriftians  ^o  to  clothe 
Chrift  with  our  fins,  and  to  wrap  him  In  my  fins  thy  fins,  and  in 
the  fins  of  the  whole  world,  and  fo  to  *behold  him  bearing  all  our 
iniquities :  For  the  beholding  of  him  after  this  manner,  (ball  eafily 
vanquifti  all  the  fantaftical  opinions  ofthepaplfts  concerning  the 
juftification  of  works,  for  they  do  imagine  (as  I  have  faid)  a  certain 
faith  formed  and  adorned  with  charity.  By  this  (fay  they)  fins, 
are  taken  away,  and  men  are  juftified  before  God  :  And  what  is 
this  el fe  (I  pray  you)  but  to  unwrap  Chrift,  and  to  ftrip  him  quite 
out  of  our  fins,  to  make  him  innocent  and  to  charge  and  overwhelm 
ourfelves  with  our  own  fins,  and  to  look  upon  them,  not  in  Chrift, 
but  In  ourfelves  ?  Yea,  what  is  this  elfe  but  to  take  Chrift  entirely 
away,  and  to  make  him  utterly  unprofitable  unto  us  ?  For  if  it  be 
fo,  that  we  put  away  fin  by  the  works  of  the  law  and  charity,  then 
Chiift  taketh  them  not  away.  For  if  he  be  the  Lamb  of  God, 
ordained  from  everlafting  to  take  av/ay  the  fins  of  the  world;  and 
moreover,  if  he  be  fo  wrapped  in  our  fins,  that  he  became  accurfed 
.for  us.  it  muft  needs  follow,  that  we  cannot  be  juftified  by  works: 
For  God  hath  laid  our  fins,  not  upon  us,  but  upon  his  Son  Chrift, 
that  he  bearing  the  puniftiment  thereof,  might  be  our  peace,  and 

*  He  alludcth  to  ihs  brazen  kTp.nt, 


240  GALATIANS. 

that  by  his  ftripes  v/e  might  be  healed,  Ifa.  liii.  5.  therefore  they 
cannot  bs  taken  away  by  us.  To  this  all  the  fcripture  beareth 
witnefs;  and  we  allb  do  confefs  the  fame  in  the  articles  of  the 
chrirtian  belief,  when  we  fay,  I  believe  in  Jefus  Chrift,  the  Son 
of  God,  who  fiiffered,  was  crucified  and  died  for  us. 

Hereby  it  appearcth  that  the  doctrine  of  the  gofpel  (which  of  all 
other  is  mofl:  fweet  and  full  of  fmgular  confolation)  fjjeaketh  nothing 
of  our  works,  or  of  the  v/orks  of  the  law,  but  of  the  ineflimable 
rnercv  and  love  of  God  towards  us  moft  wretched  and  miferablc 
Hnners,  viz.  that  our  mod  merciful  Father  feeing  us  to  be  oppreff- 
ed  and  overwhelmed  with  the  curfe  of  the  law,  and  fo  to  be  be- 
holden under  the  fame,  that  we  could  never  be  delivered  from  it 
by  our  own  power,  fent  his  ortly  Son  into  the  world,  and  laid 
upon  him  ail  the  fins  of  all  men,  faying,  Be  thou  Peter,  that 
denier;  Paul,  that  perfecutor,  blafphemer,  and  cruel  oppreffor; 
David  that  adulterer  ;  that  (inner  who  did  eat  the  apple  in  paradife ; 
that  thief  who  was  hanged  upon  the  crofs;  and  biiefiy,  be  thou  the 
pcrfon  who  hath  committed  the  (ins  of  all  men  ;  See  therefore  that 
thou  pay  and  fatisfy  for  them.  Here  now  cometh  the  law,  and 
faith,  I  find  him  a  finner,  and  that  fuch  an  one,  as  hath  taken  upon 
him  the  fins  of  all  men,  and  I  fee  no  (ins  elfe  but  in  him;  therefore 
Jet  him  die  upon  the  crofs;  and  fo  he  fetteth  upon  liim,  and  kill- 
eth  him.  By  this  means  the  whole  world  is  purged  and  cleanfed 
from  all  fins,  and  fo  delivered  from  death  and  ail  evils.  Now,  fin 
being  vanquifhed  and  death  abolifhed  by  this  one  man,  God  would 
fee  nothing  elfe  in  the  whole  world  if  it  did  believe,  but  a  perfe(5^ 
cleanfing  and  righteoufnefs.  And  if  any  remnants  offinfhould 
remain,  yet  for  the  great  glory  that  is  in  Chrift,  God  would  wink 
at  them  and  would  not  fee  them. 

Thus  we  mufi:  magnify  the  article  of  chriflian  righteoufnefs  againft 
the  righteoufnefs  of  the  law  and  works;  Although  no  eloquence 
is  able  fdfficieiltly  to  fet  forth  the  inelHmable  greatnefs  thereof. 
Wherefore  the  argument  that  Paul  handleth  in  this  place,  of  all 
other  is  moft  mighty  againft  all  the  righteoufnefs  of  the  law;  for 
it  containeth  this  invincible  *oppofition,  that  is,  if  the  fins  of  the 
whole  world  be  in  that  one  man  Jefus  Chrift,  then  arc  they  not 
in  the  world.  But  if  they  are  not  in  him,  then  are  they  yet  in  the 
world  :  Alfo,  if  Chiift  be  made  guilty  of  all  the  fins  which  we  all 
have  committed,  then  are  we  delivered  from  all  fins,  but  not  by 
ourfe'ves,  nor  by  our  own  works  or  merits,  but  by  him.  But  if 
he  be  innocent  and  bear  not  our  fins,  then  do  we  bear  them,  and 
in  them  we  (hall  die  and  be  damned.  But  tJjanks  be  to  God,  ivbtch 
giveth  us  ths  vlclcryy  through  our  Lord  y^fus  ChrjJI.  ^meti,  I 
Cor.  XV.  57. 

But  nov.'  let  us  fee  by  what  means  thefe  two  things  fo  contrary 
and  (o  repugnant,  may  be   reconciled  in   this  one  perfon  Chri(t : 

*  Tl.ii  cj-jfLHrl.';!!  is  a  coiuparing  of  two  cciitratics,  Chn']!;  and  the  world 
together. 


GALATIANS.  241 

Not  only  my  fins  and  thine,  but  alfo  the  fin?  cf  the  wliole  world, 
either  part,  prefent,  or  to  come,  take  hold  upon  liim,  go  about  to 
condemn  him,  and  do  indeed  condemn  him.  But  bccaufe  in  tlie 
felf-fame  perfon,  v/ho  is  the  highefc,  the  greatefl:  and  the  only 
{inner,  there  is  alfo  an  everlalting  and  an  invincible  righteoufnefs; 
therefore  thefe  tv/o  do  encounter  together,  th-c  highelft,  the  greateff, 
and  the  only  righteoufnefs.  Here  one  of  them  mufl:  needs  be  over- 
come and  give  place  to  the  other,  feeing  they  fight  tog-rther  with 
fo  great  force  and  power  The  fin  therefore  of  the  whole  world 
•Cometh  upon  righteoufnefs  with  all  might  and  main.  In  this  com.* 
bat,  what  is  done  ?  righteoufnefs  is  everlafting,  immortal  and 
invincible.  Sin  alfo  is  a  mod  mighty  and  cruel  tyrant,  ruling  and 
reigning  over  the  whole  world,  fubduing  and  bringing  all  men  inta 
bondage.  To  conclude,  fin  is  a  flrong  and  a  mighty  God,  which 
devoureth  all  mankind,  learned,  unlearned,  hoi)-,  mighty  and  wife 
men.  This  tyrant  (I  f^y)  fiieth  upon  Chriil,  and  will  needs 
fwallow  him  up,  as  he  doth  all  others  :  But  he  feeth  not  that  he 
is  a  perfon  of  invincible  and  everlafling  righteoufnefs;  therefore  in 
this  combat  fin  mufl;  needs  be  vanquiflied  and  killed,  and  righte- 
oufnefs muft  overcome,  live  and  reign.  So  in  Chrift  all  fin  is 
vanquifhed,  killed  and  buried,  and  righteoufnefs  remaineth  a  con- 
queror and  rcigneth  for  ever. 

In  like  manner,  death,  who  is  an  omnipotent  queen  and  emprefs 
of  the  whole  world,  killing  kings,  princes,  and  generally  all  men, 
doth  mightily  encounter  with  life,  thinking  utterly  to  overcome  it, 
and  to  fv/ullow  it  up ;  and  that  which  it  goeth  obout,  it  bringeth  to 
pafs  indeed.  But  becaufe  life  was  immortal,  therefore  when  it 
was  overcome,  yet  did  it  overcome  and  get  the  vi(5Vory,  vanquifliing 
and  killing  death.  Death  therefore  through  Chrilt  is  vanquiflied 
and  abolifhed  throughout  the  whole  world,  fo  that  now  it  is  but  a 
painted  death,  which  lofing  its  fl:ing,  can  no  more  hurt  thofe  that 
believe  in  Chrifi:,  who  is  become  the  death  of  death,  as  Hofeathe 
prophet  faith,  0  death,  I  toUl  be  thy  death,   Hof.  xiii.  14. 

Sq  the  curfe,  which  is  the  wrath  of  God  upon  the  whole  world, 
hath  the  like  conflid  with  the  blefling,  that  is,  with  grace,  and  the 
eternal  mercy  of  God  in  Chrift.  The  curfe  therefore  fighteth 
againfl  the  blefftng,  and  would  condemn  it  and  bring  it  to  nought; 
but  it  cannot  fo  do  :  For  the  bleffmg  is  divine  and  everlafling,  and 
therefore  the  curfe  mufi  needs  give  place.  For  if  the  blelTing  in 
Chrifi  could  be  overcome,  then  fliould  God  himlelf  be  overcome. 
But  this  is  impoffible;  therefore  Chrifi:,  the  power  of  God.  righ- 
teoufnefs, bleffrng,  grace  and  life,  overcometh  and  dellroyeth  thcle 
monflers,  fin,  death  and  the  curfe,  without  war  or  weapons,  in 
his  own  body,  and  in  himfelf,  as  Paul  delighteth  to  fpeak,  Spol'in^ 
(faith  he)  prlndpaliUrs  and poivers,  tr'iumph'mg  over  tbevi  in  himfelf,' 
Col.  ii.  15.  ^o  that  they  cannot  any  more  hurt  thofe  that  do 
beheve. 


243  GALATIANS. 

And  this  ciicumflance,  In  hhnftif,  makcth  that  combat  much 
more  wonderful  and  glorious  :  For  it  fheweth  that  it  was  necefl'ary 
that  theie  ineftimablc  things  fhould  be  accompli(hed  in  that  one  only 
perfon  Chrift,  (viz.  that  the  curfc,  fm  and  death  fhould  be  dcftroy- 
cd,  and  the  bleffing,  righlcoufnefs  and  life  (hould  fucceed  in  their 
place)  and  that  fo  the  whole  creature  through  this  one  perfon  fhould 
be  renewed.  Therefore,  if  thou  look  upon  this  perfon  Chrift,  thou 
jhalt  fee  fin,  death,  the  wrath  of  God,  hell,  the  devil,  and  all 
evils  vanquished  and  mortified  in  him.  Forafmuch  then  as  Chrift 
reigneth  by  his  grace  in  the  hearts  of  the  faithful,  there  is  no  (in, 
no  death,  no  curfe;  but  where  Chrift  is  not  knov/n,  there  all  thefe 
things  do  ftill  remain.  Therefore  all  they  who  believe  not,  do 
lick  this  incftimable  benefit  and  glorious  victory  :  For  this  (as  St. 
John  faith)  is  the  victory  that  overcoraeth  the  ivorhl,  eiien  our  faith  j 
1  John  V.  4. 

This  is  the  principal  article  of  all  chriflian  dcdrine,  which  the 
popifh  fchool-men  have  altogether  darkened.  And  here  ye  fee 
how  necefTary  a  thing  it  is  to  believe  and  to  confefs  the  article  of 
the  divinity  of  Chrift;  which  when  Arius  denied,  he  muft  needs 
aifo  deny  the  article  of  our  redemption  ;  For  to  overcome  the  fin 
of  the  world,  death,  the  curfe  and  the  wrath  of  God  in  hiinfelf, 
is  not  the  work  of  any  creature,  but  of  the  divine  power.  Therefore 
he  who  In  himfelf  fhould  overcome  thefe,  raufl  needs  be  truly  and 
naturally  God.  For  againft  this  mighty  power  of  fm,  death  and 
the  curfe  (which  of  itfelf  reigneth  throughout  the  world  and  in  the 
y^hple  creature)  it  was  neceflary  to  fel  a  more  high  and  mighty  pow- 
Qr.  But  befides  the  fovereign  and  divine  power,  no  fuch  power 
can  be  found  ;  Wherefore  to  a,bolifli  fin,  to  deflroy  death,  to  take 
away  the  curfe  in  himfelf :  And  again,  to  give  righteoufnefs,  to 
bring  life  to  light,  and  to  give  the  blefTing,  are  the  works  of  the 
divine  power  only  and  alone.  Nov/,  becaufe  the  fcripture  doth 
attribute,  all  thefe  to  Chrifl,  therefore  he  in  himfelf  is  life,  righte- 
oufnefs and  biefTing,  who  is  naturally  and  fubftantially  God. 
Wherefore  they  that  deny  the  divinity  of  Chrifl:,  do  lofe  all 
chriftianity  and  1  ecome  altogether  heathens.  We  muft  learn 
therefore  diligently  the  article  of  juftification  (as  I  often  admonifh 
you;)  for  all  the  other  articles  of  our  faith  are  comprehended  in  it, 
ajid  if  that  remain  found,  then  are  all  the  reft  found.  Wherefore, 
when  we  teach  that  men  are  juftificd  by  Chrift,  that  Chrift  is  the 
conqueror  of  hn,  death.,  and  the  everlafting  curfe;  we  wimels 
therewithal  that  he  is  naturally  and  fubftantially  God. 

Hereby  we  may  plainly  fee  how  horiible  the  wickednefs  and 
blindnefs  of  the  papifls  was,  who  taught  that  thefe  cruel  and  mighty 
tyrants,  fin,  death  and  the  curfe  ^ which  fwallow  up  all  mankind) 
mufl  be  vanquifhed,  n(;t  by  the  righteoufnefs  ot  the  l:iw  of  God 
(which,  although  it  be  juft,  good  and  holy,  can  do  nothing  but 
to  bring  men  under  the  curfe  ;)  but  by  the  righteoufnefs  of  man's 


GALATIANS.  243 

own  works,  as  by  fading,  pilgrimages,  maffes,  vows,  and  fucli 
other  like  paltry.  But  (I  pray  you)  was  there  ever  any  found  that 
being  furniflied  with  this  armour,  overcame  fin,  death  and  the  d^vil? 
Paul  in  Ephef.  vi.  13,  14.  defcribeth  a  quite  different  kind  of  ar- 
mour, which  we  muft  ufe  agalnfi:  thefe  mod:  cruel  and  raging  beafls. 
Therefore  in  that  thefe  bUnd  buzzards  and  leaders  of  the  blind, 
have  fet  us  naked  and  without  armour  before  theOi  invincible  and 
mod  mighty  tyrants,  they  have  not  only  delivered  us  unto  them  to 
be  devoured,  but  alfo  have  made  us  ten  times  greater  and  more 
wicked  finners  than  either  thieves,  whores  or  murderers  ;  for  it 
belongeth  only  to  the  divine  power  to  deftroy  fin  and  to  abolifli 
death,  to  create  righteoufnefs  and  to  give  life.  Thefe  have  attributed 
thi^  divine  power  to  our  own  works,  faying,  if  thou  do  this  work  or 
that,  thou  (halt  overcome  fin,  death  and  the  wrath  of  God  ;  and 
by  this  means  they  fet  us  in  God's  place,  making  us  in  very  deed 
naturally  (if  I  may  fo  fay)  God  himfelf.  And  herein  the  papifts, 
under  the  name  of  Chrift,  have  (hewed  themfelves  to  be  feven  fold 
more  wicked  idolaters,  than  ever  were  the  Gentiles.  For  it  hap- 
pened to  them,  as  it  doth  to  the  fow,  which,  after  flie  is  waflied, 
Walloweth  herfelf  again  in  the  mire,  2  Pet.  ii.  22.  And  as  Chrifl: 
faith  ;  after  they  are  fallen  away  from  faith,  an  evil  fpirit  entereth 
again  into  the  houfe,  out  of  which  he  was  driven,  and  taheth  to  him 
Jcven  other  fpirit s  more  ivicked  than  himfelf  ,  and  they  enter  in,  and 
dwell  there  ;  and  the  lajl  Jlate  of  that  man  is  ivorfe  than  the  jirji^ 
Luke  xi.  26. 

Let  us  therefore  receive  this  moft  fweet  dodlrine  and  full  of  com- 
fort, with  thankfgiving,  and  with  an  affured  faith,  which  teacheth 
that  Chrift  being  made  a  curfe  for  us  (that  is,  a  finner  fubjed  to 
the  wrath  of  God)  did  put  upon  him  our  perfon,  and  laid  our 
fins  upon  his  own  fhoulders,  faying,  I  have  committed  the  fins 
which  all  men  have  committed.  Therefore  he  was  made  a  curfe 
indeed  according  to  the  law,  not  for  himfelf,  but  (as  Paul  faith) 
for  us.  For  unlefs  he  had  taken  upon  himfelf  my  fins  and  thine, 
and  the  fins  of  the  whole  world,  the  law  had  no  right  over  him, 
which  condemneth  none  but  finners  only,  and  holdeth  them  under 
the  curfe.  Wherefore  he  could  neither  have  been  made  a  curfe 
nor  die,  fince  the  only  caufe  of  the  curfe  and  of  death  is  fin,  from 
which  he  was  free.  But  becaufe  he  had  taken  upon  him  our  fins, 
not  by  conftraint,  but  of  his  own  good  will ;  it  behoved  him  to 
bear  the  punifhment  and  wrath  of  God  ;  not  for  his  own  perfon 
(which  was  juft  and  invincible,  and  therefore  could  be  found  in 
no  ways  guilty)  but  for  our  perfon. 

So  making  a  happy  change  with  us,  he  took  upon  him  our  finful 
perfon,  and  gave  unto  us  his  innocent  and  victorious  perfon  ;  whert- 
with  we  being  new  clothed,  are  freed  from  the  curfe  of  the  law. 
For  Chrifl:  was  willingly  made  a  curfe  for  us,  faying ;  as  touching 
mine  own   perfon,  I  am  bleffed,  and  need  nothing ;  but   I  will 


i^4  C  A  L  A  T  I  A  N  S. 

t  ■ 

abafe  myrdf,  and  will  put  upon  me  3'cur  perfoii,  your  huniPin  ni- 
hue.  Plil  ii.  7.  and  will  walk  in  the  fiime  among  you,  and  wi/l 
fjlFcr  death,  to  deliver  you  from  dertth.  Now,  he  thus  bearing 
the  fm  of  the  whole  world  in  our  perfon,  was  taken,  fuffered,  was 
crucified  and  put  to  death,  and  became  a  curfe  for  us.  But  be- 
caufe  he  was  a  perfon  divine  and  everlaldng,  it  was  impofiible  that 
death  Ihould  hold  him.  Wherefore  he  role  up  again  the  third  day 
from  death,  and  now  Jiveth  for  ever  ;  and  there  is  neither  fin  nor 
death  found  in  him  any  more,  but  perfect  rightcoufnefs,  [i^Q  and 
evcrh'.llJpjT  bleffednefs. 

This  image  and  this  mirror  we  muH:  have  continually  before  u^"-, 
and  behold  the'fime  with  a  ftedfad  eye  of  faith.  He  thiitdoth  fo, 
hath  this  innocency  and  vidory  of  Chrift,  although  he  be  never  fo 
great  a  llnnei.  By  faith  only  therefore  \vc  are  made  righteous,  for 
faith  layeth  hold  upon  this  innocency  and  this  vidory  of  Chrifr. 
Look  then  hov^  much  thou  believed  this,  fo  much  thou  doii  enjoy 
it.  If  thou  believe  fm,  death,  and  the  curfc  to  be  aboHHied  they 
are  aboliflied-  For  Chrid  hath  overcome  and  taken  away  thefc 
in  hinifelf,  and  will  have  us  to  believe  that  like  as  in  his  ov/n  per- 
ion  there  is  now  no  fin  nor  dc^ath,  even  fo  there  ii  none  in  ours, 
feeing  he  hath  pciformcd  and  accompliflied  all  things  for  us. 

Wherefore,  if  fin  vex  thee  and  death  terrify  thee,  think  that  it 
is  (as  it  is  indeed)  but  an  imagina:ion  and  a  falfe  illufion  of  the  de- 
vil. For  in  very  deed  there  is  now  no  fin,  no  curfe  no  death,  no 
devil  to  hurt  a3  any  mere,  for  Chrift  hath  vanquiflied  and  abolilhed 
all  theie  things.  Therefore  the  vidory  of  Chriil:  is  mod  certain, 
and  there  is  no  dcfcd  in  the  thing  itfclf,  (fince  it  is  mod  true)  but 
in  oUr  incredulity  ;  for  to  reafon  it  is  a  haid  matter  to  believe  thefc 
inedimable  good  things  and  unfpeakable  riches.  Moreover,  latan 
with  his  fiery  darts, and  his  miniders  wit.i  their  wicked  and  falfe  doc- 
trine, go  about  to  wred  from  us  and  utterly  to  deface  this  dodrine: 
And  eipecially  for  this  article,  wliich  we  fo  diligently  teach,  we 
fi.ifi:ain  the  hatred  and  cruel  perfccution  of  fatan  and  of  the  world. 
For  fatan  fedeth  the  power  and  fruit  of  this  article. 

And  that  there  is  no  more  fin,  death,  or  maledidion,  fince 
Chrid  how  reigncth,  w^e  daily  confefsalfo  in  the  creed  of  the  apof- 
tles,  when  we  lay,  /  helie've  that  there  Is  an  holy  church.  Which 
indeed  is  nothing  elle  but  as  if  we  ll\ould  fay,  I  believe  that  there 
h  no  fin,  no  maledidion,  no  death  in  the  church  of  God.  For 
they  who  do  believe  in  Chriii:  are  no  finners,  are  not  guilty  of  death, 
but  are  holy  and  righteous.  Lords  over  fin  and  death,  and  living 
fjr  ever  Bat  faith  onlv  feeth  this:  For  we  fav,  /  believe  that 
there  is  an  holy  church.  But  if  tliou  believe  reafon  and  thine  own 
eves,  thou  v/ilt  judge  quite  contrary.  For  thou  feed  many  things 
itt  the  godly  v^-hich  offend  thee.  Thou  feed  them  fom^times  to 
ilii  into  fin,  and  to  be  weak  in  faith,  to  be  fubjed:  unto  wrath,  en- 
vy and  luch  Other  evil  affedioio  ;  therefore  the  church  is  not  holy* 


G  A  L  A  T  I  A  N  S. 


■^j 


1  deny  the  confequence.  If  I  look  upon  mine  own  pciToPj  or  the 
perfoa  of  my  brother,  it  fnall  never  be  holy.  But  if  I  behold 
Chrifl:,  who  hath  fandified  and  cleanfed  his  church,  then  is  h 
altogether  holy :  For  he  hath  taken  away  the  fins  oF  the  whok 
world. 

Therefore  where  fins  are  feen  and  felt,  there  are  they  indeed 
no  fins.  For  according  to  Paul's  divinity,  there  is  no  lin,  no  death, 
no  i"naledi(51ion  any  more  in  tlie  world  but  in  Chrifl:,  who  is  the 
Lamb  of  God  that  hath  taken  away  the  fins  of  the  world ;  who 
is  made  a  curfe  that  he  might  deliver  us  from  the  ciiife.  Contrari- 
wife,  according  to  philofophy  and  reafon,  fin,  death  and  the  curie 
are  no  where  elfe  but  in  the  world,  la  the  flcfh,  or  in  finners. 
For  a  fophi'Hcal  divine  can  fpeak  no  otherwife  or  fin  than  doth  the 
heathen  philofopher.  Like  as  the  colour  (faith  he)  cleaveth  in 
the  wall,  even  fo  doth  fin  in  the  world,  in  the  liefli,  or  in  the  con- 
f:ience;  therefore  it  is  to  be  purged  by  contrary  operations,  to  wit, 
by  charity.  But  the  true  divinity  teacheth  that  there  is  no  fin  in 
the  wold  any  more  ;  for  Chrifl:,  upon  whom  ths  Father  hath  cafe 
the  fins  of  the  whole  world,  hath  vanquilhcd  and  killed  the  fame 
in  his  own  body,  Ifa.  liii.  6.  He  once  dying  for  fin  and  raifed 
up  again,  dieth  nov/  no  more.  Therefore,  whereibever  is  a  true 
faith  in  Chrift,  there  fin  is  abolifhed,  dead  and  buried.  But  where 
no  faith  in  Chrift  is,  there  fin  doth  (Hll  remain.  And  although 
the  remnants  of  fin  be  as  yet  in  the  faints,  becaufe  they  believe  not 
perfectly,  yet  are  they  dead  in  that  they  are  not  imputea  unto  them, 
becaufe  of  their  faith  in  Chrift. 

This  is  therefore  a  ftrong  and  mighty  argument,  which  Paul 
here  profecuteth  againft  the  righteoufnefs  of  works.  It  is  not  the 
law  nor  works  that  do  deliver  us  from  the  everlaiting  curfe,  but 
Chrifl  alone.  See  therefore,  good  chriflian  reader,  I  befeech 
thee,  that  thou  diftinguifli  Chrifl  from  th°  law.  and  diligently 
mark  how  Paul  fpeaketh,  and  what  he  faith.  All,  faith  he,  who 
do  not  fulfil  the  law,  are  necefi^arily  under  the  curfe.  But  no  man 
fuifilleth  the  law,  therefore  all  men  are  under  the  curfe.  He  ad- 
deth  moreover  another  propofition  ;  Chrift  hath  redeemed  us  from 
the  curfe  of  the  law,  being  made  a  curfe  for  us  ;  therefore  it  fol- 
loweth,  that  the  law  and  works  do  not  redeem  us  from  the  curfe, 
but  bring  us  rather  under  the  curfe.  Charity  therefore  (which  as 
the  fchoolmen  fay,  givcth  form  and  perfedion  unto  faith)  hath 
not  only  not  redeemed  us  from  the  curfe,  but  rather  it  wrappeth  us 
more  and  more  in  the  curfe. 

This  text  then  is  plain,  that  all  men,  yea,  the  apofi:les,  pro- 
phets, and  patriarchs  had  remained  under  the  curfe,  if  Cliriit  had 
not  fet  himfelf  againfl:  fin,  death,  the  curfe  of  the  law,  the  wrath 
and  judgment  of  God,  and  overcome  them  in  his  own  body:  Foi' 
no  power  of  flefh  and  blood  could  overcome  thefe  huge  and  hide- 
ous raonfters.      But   now,  Chrid  is  not  the  law,  or  the  work  of 


14,6  G  A  L  A  T I A  N  S. 

the  law,  but  a  d'vinc  and  human  perfon,  who  took  upon  him  fin, 
the  condemnation  of  the  law  and  death,  not  for  hlmfelf,  but  for 
us.  Therefore  all  the  weight  and  force  hereof  confifteth  in  thcfe 
words,   For  us. 

We  mufi:  not  then  Imagine  Chrifl  to  be  innocent,  and  as  a  pri- 
vate perfon  (as  do  tlie  fchoolinen,  and  almofl:  all  the  Fathers  have 
done)  who  is  holy  and  righteous  for  himfelf  only.  True  it  is, 
indeed  that  Chrifl:  is  a  perfon  mod:  pure  and  unfpotted  ;  but  thou 
muft  not  ftay  there;  for  thou  halt  not  yet  Chrift;  although  thou 
know  him  to  be  God  and  man;  but  then  thou  haft  him  indeed, 
when  thou  beiievefl:  that  this  moft  pure  and  innocent  perfon  is  free- 
ly given  unto  thee  of  the  Father  to  be  thy  High  Piieit  and  Savi- 
our, yea,  rather  thy  fcrvant,  that  he  putting  off  his  innocency 
and  holinefs,  and  taking  thy  (inful  perfon  upon  him,  might  bear 
thy  (in,  thy  death,  and  thy  curfe,  and  might  be  made  a  facrifice 
and  a  curfe  for  thee  that  by  this  means  he  might  deliver  thee 
from  the  curfe  of  the  law. 

Ye  fee  then  with  what  art  apoflolic  fpirit  Paul  handleth  this  ar- 
gument of  the  blcfling  and  of  the  curfe,  whilft  he  not  only  maketh 
Chriil  fubjeit  to  the  curfe  but  fiiith  alfo  that  he  is  made  a  curfe. 
So  in  the  2  Cor.  v.  2i.  he  calleth  him  fin  when  he  faith,  Hehalh 
viadeh'tm  to  he  fin  for  us,  ivho  knew  no  fn  ;  that  ivc  might  be  made 
the  r'ighteoufnfs  of  Cod  in  him.  And  although  thefe  fentences 
may  be  well  expounded  after  this  manner  ;  Chrift  is  made  a  curfe, 
t-hat  is  to  fay,  a  {acrifice  for  the  curfe  ;  and  lin,  that  is  a  facrifice 
for  fin,  yet  in  my  judgment  it  is  better  to  keep  the  proper  fignifi- 
cation  of  the  words,  becaufe  there  is  a  greater  force  and  vehemency 
therein.  For  when  a  finner  cometh  to  the  knowledge  of  himfelf 
indeed,  he  feeleih  not  only  that  he  is  miferablc,  but  mifcry  itfelf; 
not  only  that  he  is  a  finner  and  is  accurfed,  but  even  fin  and  male- 
difflion  itfelf.  For  it  is  a  terrible  thing  to  bear  fin,  the  wrath  of 
God,  maledi<5iion  and  death  ;  wherefore  that  man  v/ho  hath  a  true 
feeling  of  thefe  things  (as  Chrift  did  truly  and  effodually  feel  them 
for  ail  mankind)  is  made  even  (in,  death,  malediction,  &:c. 

Paul  therefore  hardleth  this  place  with  a  true  apoflolical  fpirit. 
There  is  neither  fophifter,  nor  law3''er,  not  Jev/,  nor  Anabaptift, 
nor  any  other  that  fpeaketh  as  he  doth.  For  who  durfl:  alledge 
this  place  out  of  Mofes,  Accurfd  is  every  one  that  haiigcth  on  a  tree, 
and  apply  it  unto  Chrift?  Like  as  Paul  then  applied  this  fentence 
to  Chrift  even  fb  may  we  apply  unto  Chrift,  not  only  that  whole 
xxviith  chapter  of  Deuteronomy,  but  alfo  may  gather  all  the 
curfes  of  Moles'  law  together,  and  expound  the  fame  of  Chrift. 
For  as  Chrift  is  innocent  in  this  general  law,  touching  his  own 
perfon  ;  fo  is  he  alfo  in  all  the  reft.  And  as  he  is  guilty  in  this 
general  lav/,  in  that  he  is  made  a  curfe  for  us,  and  is  hanged  upon 
the  crols  as  a  wicked  man,  a  blafphemcr,  a  murderer  and  a  traitor; 
even  fo  is  he  alfo  guilty  in  all  others.    For  all  the  curfes  of  the  law 


GALATIANS,  247 

are  heaped  together  "and  laid  upon  hira,  and  therefore  he  did  bear 
and  fulicr  them  in  his  own  body  for  us.  He  was  therefore  not 
only  accurfed,  but  alfo  v/as  made  a  curie  for  us. 

Tliis  is  to  interpret  the  fcripturcs  truly,  and  hke  an  apoflle.  For 
a  man  is  not  able  to  fpeak  after  this  manner  without  the  Holy 
Ghoil,  that  is,  to  comprehend  the  whole  law  in  this  one  faying, 
Chrijl  is  made  a  curfs  for  us.,  and  lay  the  fame  altogether  upon 
Chrifl: :  And  contrariwife,  to  comprehend  all  the  promifes  of  the 
fcripture,  and  fay  that  they  are  all  at  once  fulfilled  in  Chrift. 
Wherefore,  this  is  indeed  an  apollolic  and  invincible  argument,  not 
taken  out  of  one  place  of  the  law,  but  out  of  the  whole  law,  which 
Paul  alio  ufeth  as  a  fure  ground. 

Here  we  may  fee  with  what  diligence  Paul  read  the  holy  fcrin- 
tures,  and  how  exactly  he  weighed  every  word  of  this  place,  In 
thy  feed  Jhall  all  the  nations  of  the  earth  he  huffed.  Fird,  Out  of 
this  word  biffing,  he  gathereth  this  argument :  If  blefling  ihall  be 
given  unto  all  nations,  then  are  all  nations  under  the  curfe ;  yea, 
the  Jews  alfo  who  have  the  law  ;  and  he  alledgeth  a  teftimony  of 
the  fcripture,  whereby  he  proveth  that  all  the  Jews,  who  are  under 
the  law,  are  under  the  curfe  ;  Ciirfed  is  every  one  ivho  ahideth  not 
in  all  things  that  are  nvritten  in  this  hook. 

Moreover,  he  diligently  weigheth  this  claufe,  All  nations.  Out 
of  this  he  gathereth,  that  the  bleillng  belongeth  not  only  to  the 
Jews,  but  alio  to  all  the  nations  of  the  whole  world.  Seeing  then 
it  belongeth  to  all  nations,  it  is  impoffible  that  it  fliould  be  obtained 
through  the  law  of  Mofcs,  for  as  much  as  there  was  no  nation  that 
had  the  law,  but  only  the  Jews ;  and  although  thej^^had  the  law, 
yet  were  they  fo  far  off  from  obtaining  the  bleffmg  through  it, 
that  the  more  they  endeavoured  to  accomplifh  it,  the  miOre  they 
were  fubjedt  to  the  curfe  oi  the  law.  Wherefore,  there  muft  needs 
be  another  righteoufnefs,  which  muil  be  far  more  excellent  than 
the  righteoufnefs  of  the  law,  through  which,  not  only  the  Jews, 
but  alfo  all  nations  throughout  the  whole  world,  muft  obtain  the 
bleiling. 

Finally,  thefe  words.  In  thy  feed,  he  expoundeth  after  this 
manner,  that  a  certain  man  fliould  iflue  out  of  the  feed  of  Abra- 
ham, viz.  Chrifl:  through  whom  the  bleffing  fliould  come  after- 
wards upon  all  nations.  Seeing  therefore  it  was  Chrift  that  fhould 
blefs  all  nations,  it  was  he  alfo  that  fhould  take  away  the  curfe 
from  them ;  but  he  could  not  take  it  away  by  the  law,  for  by  the 
law  it  is  more  and  more  increafed.  What  did  he  then  ?  He  joined 
himfelf  to  the  company  of  the  accurfed,  taking  unto  him  their 
iiefh  and  blood,  and  fo  fet  himfelf  for  a  Mediator  between  God 
and  men.  faying,  Although  I  be  flefli  and  blood,  and  now  dwell 
among  the  accurfed,  yet  notwithftanding  1  am  that  blefTed  One, 
through  whom  all  men  mufl:  be  bleiled.  So  in  one  perlbn  he 
joineth  God  and  man  together,  and  being  united  unto  us,  who 
were  accurfed,  lie  was  made  a  curfe  for  us,  and  hid  his  bleiling 


24S  GAL  ATI  A  NS. 

in  our  fin,  in  our  death,  and  in  our  curfe,  which  condemned  him 
nnn  put  liim  to  death.  But  becaufe  he  was  the  Son  of  God.  he 
co'jld  iiot  be  holden  of  them,  Lut  overcame  them,  Jed  them  cap- 
tive, and  triumphed  over  them:  And  whatfoever  did  hang  upon 
fofli,  Vvhlcli  for  onr  fake  he  took  upon  him,  he  carried  it  with 
him.  Wliereforc  all  they  that  cleave  unto  this  ficfli,  arc  bicfltd 
r.nd'c'ehvercd  from  the  curfc,  that  is,  from  fin,  and  everlaflinn 
death. 

They  that  underHand  not  this  benefit  of  Ciirif}  (whereof  tlic 
^ofpcl  efpecialiy  treateth)  and  know  not  another  rightcoufnefs  be- 
fides  the  righteoufncfs  of  the  !aw,  when  they  hear  that  the  works 
of  the  hiw  are  not  r.eccfTary  to  falvation,  but  that  men  do  obtain 
the  fame  only  bvhcaiingand  behevingthat  Chrifi:  the  Son  of  God 
had  taken  upon  him  our  flefli,  and  joined  him  to  tlie  accurfed  to 
the  end  that  all  nations  might  be  blcfTed,  they  (I  fay)  are  offend- 
ed; of  all  this  they  underftand  nothing,  or  elfe  they  underfbnd 
jt  carnally:  For  their  minds  are  occupied  with  other  cogitations 
and  fantaflical  imaginations;  therefoie,  thefe  things  fecm  unto 
them  flrange  matters.  Yea,  even  unto  us,  who  have  received  the 
firfl:  fruits  of  the  Sjnrir,  it  is  impofiible  to  underfland  thefe  things 
pcrfefily,  for  they  mightily  fight  againft  reafbn. 

To  conclude,  all  evils  fhould  have  overwhelmed  us,  as  they 
fha!!  overwhelm  the  wicked  for  ever.  But  Chrilt  being  made  for 
lis  a  tranfgrerfor  of  all  laws,  guilty  of  all  our  maledic^Hon,  our  fins, 
and  all  our  evils,  cometh  between  as  a  Mediator,  embracing  us 
wicked  and  damnable  finners.  He  took  upon  him  and  bare  all  our 
evils,  which  fliould  have  opprelfed  and  tormented  us  for  ever  ; 
s.nd  thefe  cafl  liini  down  for  a  little  while,  and  ran  over  his  head 
like  water,  as  the  prophet  in  the  perfon  of  Chrift  complaineth, 
when  he  faith,  Thy  indigjiatrnj  fure  prcjjl-th  viCy  and  thou  haji  'vexed 
ric  fvoiih  all  tlr;  Jiorrr.s,  Again,  Thine  indignations  ha^ve  ^om  over 
r  ",  o.nd  thy  tiirrors  have  troubled  mc.  By  this  means,  we  being 
delivered  from  thefe  everlafling  terrors  and  anguifh  through  Chrifi, 
fnall  enjoy  an  everlaffing  and  ineUimable  peace  and  fc^li'city.  fo 
tha"  we  believe  this. 

Thefe  are  the  reverend  myfleriesof  the  fcripturc,  which  Mofes 
aifo  fomcwhat  darkly  in  feme  j;!uCCs  did  forefhew,  which  alio  the 
prophets  :ind  apolHes  did  know,  and  did  deliver  to  their  poflerity. 
For  tl-.is  knovvJtdgc  and  benefit  of  Chrifi  to  come,  the  faints  of 
the  Old  Teflament  rejoiced  more,  than  we  now  do  when  he  is  fo 
comfortably  rf.vealcd  and  exhibited  unto  us.  Indeed  we  do  ac- 
knowledge thattliis  knowledge  of  Chrifi  ;mdof  the  rightcoufnefs 
of  fiiith  is  an  incflimsible  trcafarc;  but  we  conceive  not  tiiereby 
furh  a  full  joy  of  f]nrir,  as  the  prophets  and  apoflles  did.  Here- 
of it  cometh,  that  they  (;ind  efpecialiy  Paul)  fo  plentifully  fet  forth 
and  fo  diligently  taught  the  article  of  juflification.  For  this  is  the 
proper  oHice  of  an  apoftle,  to  fct  forth  the  glory  and  benefit  of 
Chrifi,  ;ind  thereby  to  raife  up  and  comfort  troubled  and  afHided 
coniciences. 


GALATIAMS.  ^49 

Verfe  14.   That  the  bUJJlng  of  Abraham  might  come  an  the  Gentiles 
through  jftfus  Chr'ijl, 

Paul  hath  always  this  place  before  his  eyes,  In  thy  feed y  Sec.  For 
the  bleffing  promifed  unto  Abraham,  could  not  come  npon  the 
Gentiles,  but  only  by  Chrift  the  feed  of  Abraham,  and  that  by  this 
means,  that  it  behoved  him  to  be  made  a  curfe,  that  this  promife 
made  unto  Abraham,  /;/  thy  feed fJmll  all  families  of  the  earth  be  blcjf- 
ed,  might  fo  be  fulfilled.  Therefore,  by  no  other  means  could 
this  be  done  that  here  is  promifed  but  that  Chriit  Jefas  mud:  needs 
become  a  curfe  and  join  himfelf  to  thofe  that  were  accurfed,  that  fo 
he  might  take  away  the  curfe  from  them  and  through  his  hhfflng 
might  bring  unto  them  righteoufnefs  and  life.  And  here  mark 
(as  I  havealfo  forewarned  you)  that  this  word  blefiing  is  not  in  vain, 
as  the  Jev.'s  dream,  v/ho  expound  it  to  be  but  a  falutation  by  word 
of  mouth,  or  by  writing.  But  Paul  treateth  here  of  fm  and  righ- 
teoufnefs, of  death  and  life  before  God.  He  fpeaketh  therefore  of 
inedimable  and  incompreheniible  things,  when  he  faith,  that  the 
hlejfing  of  Abraham  might  come  on  the  gentiles  through  jfefus  Chrijl. 

Ye  fee  moreover  what  merits  we  bring,  and  by  what  means  we 
obtain  this  bleffing.  This  is  the  merit  of  congruence  and  worthi- 
nefs,  thefe  are  the  works  preparative,  whereby  we  obain  this 
righteoufnefs,  that  Chrift  Jefus  was  made  a  curfe  for  us  :  For  we 
are  ignorant  of  God,  enemies  of  God,  dead  in  fin,  and  accurfed: 
And  what  is  our  defert  then  ?  What  can  he  deferve  that  is  ac^ 
curfed,  ignorant  of  God,  dead  in  fins,  and  fubjefl:  to  the  v/rath  and 
judgment  of  God  ?  When  the  pope  excommunicateth  a  man, 
whatfoever  he  doth  is  counted  accurfed,  how  much  more  then 
may  we  fay,  that  he  is  accurfed  before  God  (as  all  we  are  before 
we  know  Chrift)  who  doth  nothing  elfe  but  curfed  things?  Where- 
fore there  is  no  other  way  to  avoid  the  curfe,  but  to  believe,  and 
with  affured  confidence  to  fay.  Thou  Chrift  art  my  fin  and  my 
curfe  ;  or  rather,  I  am  thy  fin,  thy  curfe,  thy  death,  thy  wrath 
of  God,  thy  hell  t  And,  contrariwife,  thou  art  my  righteoufnefs, 
my  blefiing,  my  life,  my  grace  of  God,  and  my  heaven  ;  for  the 
text  faith  plainly,  Chrijl  is  made  a  curfe  for  us.  Therefore  we  are 
the  caufe  that  he  was  made  a  curfe  ;  nay,  rather  we  are  his  curfe^ 

This  is  an  excellent  place,  and  full  of  fpiritul  confolation,  and 
although  it  fatisfy  not  the  blind  and  hard-hearted  Jews,  yet  it 
fatisfieth  us  that  are  baptized,  and  have  received  this  dodrine,  and. 
Concludeth  moft  mightily,  that  we  are  bleffed  through  the  curfe, 
the  fin,  and  the  death  of  Chrift  ;  that  is,  we  are  juftified  and 
quickened  unto  life.  So  long  as  fin,  death  and  the  curfe  do  abide 
in  us,  fin  terrifieth,  death  killeth,  and  the  curfe  condemneth  us  : 
Bat  when  thefe  arc  tranflated  and  laid  upon  Chrift's  back,  then 
are  all  thefe  evils  made  his  own,  and  his  benefits  are  made  ours. 
Let  us  therefore  learn  in  all  temptations  to  tranflate  fin,  death,  the 
curfe,  and  all  evils  which  opprefs  us,  from  ourfelves  unto  Chrift ; 

Kk 


■>So  GALATIANS. 

and  ngain,  from  iiim  unto  ourfelves,  righteoufncfs,  mercy,  liTcr 
and  blelTinc.  T^or  h^  beareth  all  our  evils  and  our  mlferies  ;  God 
the  Father  caft  the  iniquities  of  us  all,  as  Ifaiah  the  prophet  faith, 
u])on  him,  an  I  he  hath  taken  them  upon  him  willingly,  who  was 
not  guilty  :  But  this  be  did,  that  he  might  fulfil  the  will  of  his 
Fcitlicr,  by  which  we  are  fancflified  for  ever. 

This  is  that  infinite  and  unmcafuiable  mercy  of  God,  which 
Paul  would  ghdly  amplify  with  all  eloquence  and  plenty  of  words, 
but  the  (lender  capacity  of  man's  heart  cannot  comprehend,  and 
much  Itfs  utter  that  unlearchable  depth,  and  burning  zeal  of  God's 
love  towards  us.  .'  nd  verily  the  ineftimable  greatnefs  of  God's 
mercy,  not  only  engendereth  in  us  a  hardnefs  to  believe,  but  alfo 
incredulity  itfelf :  For  [  do  not  only  hear  that  this  Almighty  God, 
the  Creator  rind  Maker  or  all  things,  is  good  and  merciful,  but 
alfo  that  the  fame  high  fovereign  Majefty  was  fo  careful  for  me  a 
damnable  finner,  a  child  of  wrath,  and  of  everlalHng  death,  that 
he  fpared  not  his  own  dear  Son,  but  dehvered  him  to  a  moft  (harae- 
ful  death,  that  he,  hanging  between  two  thieves,  might  be  made 
a  curfe,  and  fin  for  me  a  curfed  finner  ;  that  I  might  be  made 
blefied,  that  is,  the  child  and  heir  of  God  :  Who  can  fufficientiy 
praife  and  magnify  this  exceeding  great  goodnefs  of  God  ?  Not  all 
the  angels  in  heaven.  Therefore  the  do-flrine  of  the  gofpel  fpeak- 
eth  of  far  other  matters  tl".?.n  any  book  of  policy  or  philofophy ;  yea, 
or  the  book  of  Mofcs  itfelf,  viz.  of  the  unfpeakable  and  moft  di- 
vine gifts  of  God,  which  far  pafs  the  capacity  and  underftanding 
both  of  men  and  angels. 

Veife  14.      That   tue  m'l^ht  receive  the  promlfe  of  the   Spirit 
through  Jailh. 

This  is  a  phrafe  of  the  Hebrew.  The  promife  of  the  Spirit ,  that 
is,  the  Spirit  promiftd.  Now,  the  Spirit  is  freedom  from  the  law, 
f]n.,  death,  the  curfe,  hell,  and  from  the  wrath  and  judgment  of 
God  :  Here  is  no  merit  or  worthinefs  of  ours,  but  a  free  promife 
and  a  gi't  given  through  the  feed  of  Abraham,  that  we  may  be  free 
from  all  evils,  and  obtain  all  good  things.  And  this  liberty  and 
gift  of  the  Spirit,  we  receive  not  by  any  other  merits  than  by  faith 
alone.  For  that  only  taketh  hold  of  the  promife  of  God,  as  Paul 
plainly  faith  in  this  place.  That  ^jue  might  receive  the  promife  of  the 
Spirit^  not  by  ivorks^  but  by  faith. 

This  is  indeed  a  fweet  and  a  true  apodolic  dodrine,  which  fhew- 
eth  that  thofe  things  arc  fulfilled  for  us,  and  not  given  to  us, 
which  many  prophets  and  kings  defired  to  fee  and  hear.  And 
fuch  like  places  as  this  one  is,  were  gathered  together  out  of  divers 
fayings  of  the  prophets,  who  forefaw  long  before  in  fpirit,  that  all 
tilings  fliould  be  changed,  repaired  and  governed  by  this  man 
Chrifi:.  The  Jev/s,  therefore  although  they  had  the  law  of  God, 
notwithflanding  befides  that  law,  looked  for  Chrifh  None  of  the 
prophets  or  governors  cf  the  people  of  God,  did  make  any  new 


GALATIANS.  251 

law  ;  but  Elias,  Samuel,  David,  and  all  the  other  prophets  did 
abide  under  the  law  of  Mofes  ;  they  did  not  appoint  any  new  ta- 
bles, or  a  new  kingdom  and  prieAhood  :  For  that  new  change,  of 
the  kingly  priefthood  of  the  law  and  the  worfhip,  v;as  referred  and 
kept  to  him  only,  of  whom  Mofes  had  prophefied  long  before : 
The  Lord  thy  God  Jhall  ra'ife  up  a  prophet  unto  thee,  of  thine  oivn 
nation,  and  jrom  among  thy  brethren  :  Him  Jhalt  thou  hear  :  /-  s  if 
he  (hould  fay.  Thou  fiialt  hear  him  only,  and  none  befides  him. 

This  the  Father  well  underftood,  for  none  could  teach  greater 
and  higher  points  than  Mofes  himfelf,  who  made  excellent  laws 
of  high  and  great  matters,  as  are  the  ten  commandments,  efpecially 
the  firft  commandment,  I  am  the  Lord  thy  God:  Thou  Jhalt  ha've 
no  other  gods  before  me,  Exod.  xx.  I«  3*  .  Thou  Jhalt  love  the  Lord 
thy  God  ivith  all  thine  heart,  Zee.  Deut.  vi.  5.  This  law  concern- 
ing the  love  of  God,  comprehendeth  the  very  angels  alfo.  Therefore 
it  is  the  hcad-fpring  of  all  divine  wifdom.  And  yet,  was  it  necef- 
fary  notwithftanding,  that  another  teacher  (hould  cortie,  viz.  Chrid, 
who  (hould  bring  and  teach  another  thing  far  pafTmg  thefe  excel- 
lent laws,  viz.  grace  and  remiffion  of  fins.  This  text,  therefore, 
is  full  of  power,  for  in  this  fliort  fentence.  That  lue  might  receive 
the  promife  of  the  Spirit  by  faith,  Paul  poureth  out  at  once  whatfo- 
ever  he  was  able  to  fay:  Therefore,  when  he  can  go  no  further 
(for  he  could  not  utter  any  greater  or  more  excellent  thing)  he 
breaketh  off,  and  here  he  ftayeth. 

Verfe  15.  Brethren,  I fpeak  after  the  manner  of  men;  though  ii 
Is  but  a  man^s  covenant,  yet  if  it  be  confirmed,  no  man  difannulleth, 
or  addeth  thereto. 

After  this  principal  and  invincible  argument,  Paul  addeth  ano- 
ther, grounded  upon  the  fimilitude  of  a  man's  teftaraent,  which 
feeineth  to  be  very  weak,  and  fuch  as  the  apofUe  ought  not  to  ufe 
for  the  confirmation  of  a  matter  of  fo  great  importance :  For  in 
high  and  v/eighty  matters,  we  ought  to  confirm  earthly  things  by 
divine  things  and  not  divine  and  heavenly  things  by  earthly  and 
worldly  things.  And,  indeed  it  is  true,  that  thefe  arguments  of 
all  others  are  mofl:  weak,  but  when  we  go  about  to  prove  and  con- 
firm heavenly  matters  with  earthly  and  corruptible  things,  as  Scotus 
is  wont  to  do.  A  man  (faith  he)  is  able  to  love  God  above  all 
things,  for  he  loveth  himfelf  above  all  things ;  therefore  much 
more  is  he  able  to  love  God  above  all  things ;  For  a  good  thing, 
the  greater  it  is,  the  more  it  is  to  be  loved ;  and  hereof  he  infer- 
reth,  that  a  man  is  able,  ex puris  naturalihus,  that  is  to  fay,  even 
of  his  own  pure  natural  (iirength,  eafily  to  fulfil  that  high  command- 
ment. Thou  Jhalt  love  the  Z>ord  thy  God  luith  all  thy  heart.  &c. 
For  (faith  he)  a  man  is  able  to  love  the  lead  good  thing  above  all 
things  ;  yea,  he  fetteth  at  naught  his  life  (of  all  other  things  mod: 
dear  unto  him)  for  a  little  vile  money  ;  therefore  he  can  much  more 
do  it  for  God's  caufe. 


^S^ 


GALATIANS. 


Ye  have  ortcriLlmcs  heard  of  me,  that  civil  ordinances  are  of 
God,  for  God  hath  ordained  them  and  alloweth  tliem,  as  he 
doih  the  fun.  the  moon,  and  other  creatures.  Therefore,  an  ar- 
gument taken  of  the  ordinance  or  of  the  creatures  of  God.  is 
good,  fo  that  we  ufe  the  fame  rightly.  So  the  prophets  have 
very  often  ufed  fmiilitudes  and  comparifons  taken  of  creatures, 
calling  Chrift  the  fun,  the  church  the  mqon,  and  the  teachers  and 
preachers  of  the  word,  the  ftars.  Alfo,  there  are  many  fimilitudes 
in  the  prophets,  of  trees,  thorns,  flower?,  and  fruits  of  the  earth. 
The  New  Teftament,  likewife,  is  fuUof  fuch  fimilitudes.  There- 
fore where  God's  ordinance  is  in  the  creature,  there  may  an  argu- 
ment be  well  borrowed  and  applied  to  divine  and  heavenly  things. 

So  onr  Saviour  Chrilh  in  Matth.  vii  i  i.  argueth  from  earthly 
things  to  heavenly  things,  v/hen  he  faith,  /fyc  then  being  evil  Ino'w 
hoiv  to  give  good  gifts  unto  your  children^  hoiu  vnich  more  Jh a II  our 
Father  '■johich  [s  in  heaven  give  good  things  to  them  that  ajk  him  ? 
Likewife,  the  apoflle  faith,  Ads  iv.  19-  We  ought  to  obey  God 
rather  than  men,  Jeremiah  alfo,  in  the  xxxvth  chapter,  faith, 
The  Rechabites  obeyed  their  father:  Hoku  much  more  ought  ye  to 
have  obeyed  me?  Now,  thefe  things  are  appointed  of  God,  and 
are  his  ordinances,  that  fathers  fliould  give  unto  their  children, 
and  that  children  fhould  obey  their  parents.  Therefore,  fuch 
manner  of  arguments  are  good  when  they  are  grounded  upon  the 
ordinance  of  God  ;  but  if  they  be  taken  from  mens  corrupt  affec- 
tions, they  are  naught.  Such  is  the  argument  of  Scotus,  I  love 
die  lefler  good  thing,  therefore  I  love  the  greater  more.  I  deny 
the  confequence.  For  my  loving  is  not  God's  ordmance,  but  a 
devilifii  corruption.  Indeed  it  fiiould  be  fo,  that  I  loving  myfelf 
or  another  creature,  fhould  much  more  love  God  the  Creator  ; 
but  it  is  not  {o.  For  the  love  wherewith  1  love  myfelf,  is  cor- 
rupt, and  againfl:  God. 

This  I  fay,  left  any  man  fhould  cavil,  that  an  argument  taken 
of  corruptible  things,  and  applied  to  divine  and  fpiritual  matters, 
is  nothing  worth.  For  this  argument  (as  I  have  faid)  is  ftrong 
enough,  fo  that  we  ground  the  fame  upon  the  ordinance  of  God, 
as  we  lee  in  this  argument  which  we  have  in  hand.  For  the  civil 
Jaw  which  is  an  ordinance  of  God,  faith,  that  it  is  not  lawful  to 
break  or  to  change  the  teftament  of  a  man  :  Yea,  it  commandcth 
that  the  laft  will  or  redament  of  a  man  be  ftraitly  kept ;  for  it  is 
one  of  the  holieft  aud  nioft  laudable  cuftoms  that  are  among  men. 
Now  therefore,  upon  this  cuftom  of  man's  tcllament,  Paul  argueth 
alter  this  manner  ;  how  cometh  it  to  pafs,  that  man  is  obeyed  and 
not  God  :  Politic  and  civil  ordinances,  as  concerning  teftp.mcnts 
and  other  things,  are  diligently  kept ;  there  nothing  is  changed, 
nothing  is  added  or  taken  away :  But  the  tellanicnt  of  God  is 
changed  that  is  to  fay,  his  promife  concerning  the  fpiritual  bleif- 
ing,  that  is  concerning  heavenly  and  evcrlafting  things,  which  the 
"ivhole  world  ought  not  only  to  receive  with  great  zeal  and  affec- 


GALATIANS.  253 

tion,  but  alio  ought  moft  religioufly  to  reverence  and  honour; 
This  perfuadcth  vehemently,  when  we  fo  argue  from  the  examples 
and  laws  of  men.  Therefore  he  fiiith,  I /peak  after  the  manner  of 
■men,  that  is  to  fay,  I  bring  unto  you  a  fimilitude  taken  of  the  cuf- 
tom  and  manner  of  men.  /.s  if  he  iliould  fay,  the  teftament  of  men 
and  fuch  other  corruptible  things  are  (Iraitly  executed,  and  that 
v/hich  the  law  conimandeth,  is  diligently  obferved  and  kept.  For 
when  a  man  maketh  his  laft  will,  bequeathing  his  lands  and  goods 
to  his  heirs,  and  thereupon  dieth,  this  lalt  will  is  confirmed  and 
ratified  by  the  death  of  the  teftator,  fo  that  nothing  now  may  be 
either  added  to  it,  or  taken  from  it,  according  to  all  law  and  equi- 
ty. Now  if  a  man's  will  be  kept  with  fo  great  fidelity,  that  no- 
thing is  added  to  it  or  taken  from  it  aner  his  death  ;  how  much 
more  ought  the  lafi:  will  of  God  to  be  faithfully  kept,  which  he 
promifed  and  gave  unto  Abraham  and  his  feed  after  him  ?  For 
when  Chrift  died,  then  was  it  confirmed  in  him,  and  after  his 
death  the  writing  of  his  latl  teftaraent  was  opened,  that  is  to  fay, 
the  promifed  blelHng  of  Abraham  was  preached  among  all  nations 
difperfed  throughout  the  whole  world.  This  was  the  laft  will 
and  teftament  of  God  the  great  teftator,  confirmed  by  the  death 
of  Chrift,  therefore  no  man  ought  to  change  it  or  to  add  any  thing 
to  it,  as  they  that  teach  the  law  and  man's  traditions  do.  Far 
they  fay,  unlefs  thou  be  circumcifed,  keep  the  law,  do  many 
works,  and  fufter  many  things,  thou  canft  not  be  favcd.  This  is 
not  the  lad  will  and  teftament  of  God.  For  he  faid  not  unto  Abra- 
ham, if  thou  do  this  or  that  thou  fiialt  obtain  the  bleffing  ;  or  they 
that  are  circumcifed  and  keep  the  law  fhall  obtain  the  fame  ;  but 
he  faith,  In  th'j  feed  Jlmll  all  the  nations  of  the  earth  he  blejfcd.  As 
if  he  .would  fay,  I  of  mere  mercy  do  promife  unto  thee,  that 
Chrift  fhall  come  of  thy  kcd,  who  fhall  bring  the  bleffing  upon 
all  nations  oppreffed  with  fin  and  death,  that  is  to  fay,  he  fiiall 
deliver  the  nations  from  the  everlafting-curfe,  viz.  from  fin  and 
death,  receiving  this  promife  by*  faith.  In  thy  feed y  Sec.  Where- 
fore, even  as  the  falfe  apoftles  were  in  time  psft,  fo  are  all  the 
papifts  and  jufticiaries  at  this  day,  perverters  and  dcftroyers,  not  of 
man's  teftament  (becaufe  they  are  forbidden  by  the  law)  but  of 
God's  teftament,  whom  they  fear  nothing  at  all,  although  he  be  a 
confuming  fire.  For  fuch  is  the  nature  of  ail  hypocrites,  that  they 
will  obferve  man's  law  exactly.  But  the  lavv  of  God  ihey  do  dti"- 
pife,  and  moft  wickedly  tranfgrefs.  But  the  time  fliail  come  when 
they  ftiall  bear  a  horrible  judgnient,  and  ftiall  feel  what  it  is  to 
contemn  and  pervert  the  teftament  of  God.  This  argument  then 
grounded  upon  the  ordinance  of  God,  is  ftrong  enough. 

Verfe  16.  A^c^v  to  ylornham  and  his  feed  luere  the  promfes  made. 
He  faith  no*,  and  to  feeds,  as  of  many ;  hut  as  of  cnc,  and  to  thy 
feed,   'which  is  Chrjfl. 

Here  by  a  nev/  name  he  called  the  promifes  of  God  made  unto 
Abraham,  concerning  Chrift  that  fliould  bring  the  blefling  unto  all 


254  GALATIANS. 

cations,  a  teriament.  And  indeed  the  promife  is  notblns;  elfe  but 
a  tcftament,  not  yet  revealed  but  fealed  up.  Now,  a  teftamcnt  is 
not  a  law,  but  a  donation  or  free  gift.  For  heirs  look  not  for 
jaws,  exa<5tions,  or  any  burdens  to  be  laid  upon  them  by  the  tefla- 
ment,  but  they  look  for  the  inheritance  confirmed  thereby. 

Firft  of  all  therefore  he  expoundeth  the  words;  afterwards  he 
applicth  the  fimilitude,  and  ftandeth  upon  this  -word/eeiL  There 
were  no  laws  given  unto  Abraham  (faith  he)  but  a  teftament  was 
made  and  delivered  unto  him,  that  is  to  fay,  the  promifes  were 
pronounced  unto  him  as  touching  the  fpiritual  blelfing;  therefore 
fomewhat  was  promifed  and  given  unto  him.  If  then  the  teflament 
of  a  man  be  kept,  why  (hould  not  rather  the  teflament  of  God  be 
kept,  whereof  the  teftament  of  man  is  but  a  fign.  Again,  if  we 
will  keep  the  figns,  why  do  we  not  rather  keep  the  tlnngs  which 
they  fignify  ? 

Now,  the  promifes  are  made  unto  him,  not  in  all  the  Jews  or 
in  many  feeds,  but  in  one  feed,  which  is  Chrifc.  The  Jews  will 
Dot  receive  this  interpretation  of  Paul;  for  they  fay,  that  the  lin- 
gular number  is  here  put  for  the  plural,  one  for  many.  But  we 
gladly  receive  the  meaning  and  interpretation  of  Paul,  who  often- 
times repeateth  this  woxd  feed,  and  expoundeth  this  feed  to  be 
Chriil;  and  this  he  doth  with  an  apofliolic  fpirit.  Let  the  Jews 
deny  it  as  much  as  they  will ;  we,  notwithftanding,  have  arguments 
ftrong  enough,  which  Paul  hath  befv>re  rehearfed,  which  alfo 
confirm  this  thing,  and  they  cannot  deny  them.  Plitherto,  as 
torching  the  fimilitude  of  God's  ordinance,  that  is  to  fay,  of  man's 
tcftameiit;  now  he  expoundeth  and  applieth  the  fame. 

Vtxfe  17.  ylnd  this  I  fey,  that  the  covenant  tJiat  tvas  confirmed 
before  (f  Cod  in  Chrijl,  the  laiu  which  nv as  four  hundred  and 
thirty  years  after,  cannot  difannul,  that  it  fbould  male  the  promfe 
of  none  efjld. 

Here  the  Jews  migh.t  objeft,  ti:at  God  was  not  only  content  to 
give  promifes  to  Abraham,  but  alfo  after  four  hundred  and  thirty 
years  he  made  the  lav/.  God  therefore  millruding  his  own  pro- 
mifes, as  unlufFicient  to  juriify,  added  thereto  h  better  thing,  that 
is  to  fay,  the  law,  to  the  end  that  when  the  fame,  as  a  better  fac- 
cefibr,  was  come,  not  the  idle,  but  the  doers  of  the  law  might  be 
made  righteous  thereby  :  The  law  therefore  w'lich  followed  the 
promife,  did  abrogate  the  promife.  Such  evafioos  and  Parting 
holes  the  Jews  leek  out. 

To  this  cavillation  Paul  anfwercth  very  well  and  to  the  purpofe, 
and  flrongly  confuteth  the  fame.  The  law  (faiih  he)  was  given 
four  hundred  and  thirty  years  after  this  promife  war,  made.  In  thy 
feed,  iffc.  and  it  could  not  make  the  promife  void  and  unprofitable  : 
For  the  promife  is  the  teflament  of  God.  confirmed  by  God  him- 
felf  in  Chrift  fo  many  years  before  the  law.  Now,  that  which 
God  once  hath  promifed  and  confirmed,  he  ciUeth  not  back  again, 
but  it  remaineth  ratified  and  fure  for  ever. 


GALATIANS.  ^5f 

Why  then  v/as  the  law  added  ?  Indeed  it  y/as  delivered  fo  rrany 
ages  after,  to  the  polkrity  of  Abraham,  not  to  the  end  he  might 
through  it  obtain  the  bleiling  (for  it  is  the  office  of  the  i?w  to 
bring  men  under  the  curfe,  and  not  to  blels;)  but  that  there  might 
be  in  the  world  a  certain  people  who  might  have  the  word  and 
teftimony  of  Chrift,  out  of  whom  Chrift  alfo,  according  to  the 
flefh,  might  be  born;  and. that  men  be:ng  kept  and  fhut  up  under 
the  law,  might  figh  and  groan  for  their  deliverance  through  the 
feed  of  Abraham,  who  is  Chrift;  who  only  Ihould  and  could 
blefs,  that  is  to  fay,  deliver  all  nations  from  fin  and  everlaliing 
death.  Moreover,  the  ceremonies  commanded  in  the  law,  did 
fore-fhadow  Chiift  Wherefore  the  promife  was  not  aboliflicd 
either  by  the  law,  or  by  the  ceremonies  of  the  law;  but  rather  by 
the  fame,  as  by  certain  feals,  it  was  for  a  time  confirmed,  until  the 
letters  themfelves  or  the  writing  of  the  teilament  (to  wit,  the 
promife)  might  be  opened,  and  by  the  preaching  ofthegolpel, 
might  be  fpread  abroad  among  all  nations. 

But  let  us  lufFer  the  law  and  the  promife  to  encounter  together, 
and  then  Ihali  we  fee  which  of  them  is  the  ftrongeft,  that  is  to  fay, 
whether  the  promife  be  able  to  abolilli  the  law,  or  the  Jaw  the  pro- 
mife :  If  the  law  abolifh  the  promife,  then  it  followeth,  that  we 
by  our  works  make  God  a  liar,  and  his  promife  of  none  effedl.  For 
if  the  law  do  juftify  us  and  deliver  us  from  fm  and  death,  and 
confequently  our  works  and  our  own  ftrength  accomplifhing  the 
law,  then  the  promife  made  unto  Abraham  is  utterly  void  and 
unprofitable,  and  fo  confequently  God  is  a  liar  and  a  difTcmbler. 
For  when  he  who  promifeth,  will  not  perform  his  promife,  but 
maketh  it  of  none  effed,  what  doth  he  elfe,  but  (liew  himfelf  to 
be  a  liar  and  a  diflembler  ?  But  it  is  impoffible  that  the  law  fhould 
make  God  a  liar,  or  that  our  works  ll^ould  make  the  promife  void, 
nay,  rather  it  muft  needs  be  firm  and  ftable  for  ever  (for  God 
promifeth  not  in  vain)  although  we  were  able  to  keep  and  fulfil 
the  law.  And  let  us  admit,  that  all  men  were  as  holy  as  angels, 
fo  that  they  fhould  'not  need  the  promife  (which  notwithftanding  is 
impoflible)  yet  muft  we  think  that  the  fame  promife  abideth  moft 
fure  und  certain,  or  elfe  God  fliould  be  found  a  liar,  who  either 
hath  promifed  in  vain,  or  elfe  will  not  or  cannot  perform  his  pro- 
mifes.  Therefore,  like  as  the  promife  was  before  the  law,  fo  is 
it  far  more  excellent  than  the  law. 

And  God  did  excellently  well  in  that  he  gave  the  promife  fo 
long  before  the  law  :  Which  he  did  of  purpofe  and  to  this  end, 
that  it  fhould  not  be  faid,  that  righteoufnefs  was  given  through  the 
la-v,  and  not  through  the  promife.  For  if  he  would  that  we  ftiould 
have  been  juftified  by  the  law,  then  would  he  have  given  the  law 
four  hundred  and  thirty  years  before  the  promife,  or  elfe  together 
with  the  promife.  But  now  at  the  firft  he  fpeaketh  not  a  word  as 
concerning  the  law,  but  at  the  length  after  four  hundred  and  thirty 
years  he  giveth  the  law.     In  the  mean  while,  all  that  time  he 


256  GALATIANS- 

rpcakcih  only  of  his  promifv-s.  Therefore  the  bleffing  and  free  gift 
of  righteoufnefs  can:ie  before  the  law  through  the  promife :  The 
promifc  therefore  is  far  more  excellent  than  the  law.  And  fo 
the  law  doth  not  abolifh  the  promifc,  but  faith  in  the  promife 
(whereby  the  believers  even  before  Chrifl's  time  were  faved)  which 
is  now  pubUfhed  by  the  gofpcl  throughout  the  whole  world,  de- 
ftroyeth  the  law,  fo  that  it  cannot  increafj  fin  any  more,  terrify 
Cnneis,  or  bring  them  into  defperation,  laying  hold  upon  the  pro- 
mife through  faith. 

And  in  this  alfo  lieth  a  certain  vehemency  efpecially  to  be  noted, 
that  he  exprefsly  fetteth  down  the  number  of  four  hundred  and 
thirty  years,  ^s  if  he  would  fay,  confider  with  yourfelves  how 
lona  it  was  between  the  promife  given,  and  the  law.  It  is  plain 
that  Abraham  received  the  promife  a  long  time  before  the  law;  for 
the  law  was  given  to  the  people  of  Ifraelfour  hundred  and  thirty 
years  after  :  And  this  is  an  invincible  argument  gathered  and 
grounded  upon  a  certain  time.  And  he  fpeaketh  not  here  of  the 
law  in  general,  but  only  of  the  written  law.  As  if  he  would  fay, 
God  could  not  then  have  regard  to  the  ceremonies  and  works  of 
the  law,  and  give  righteoufnefs  to  the  obfervers  thereof :  For  as 
yet  the  law  was  not  given,  which  commandeth  ceremonies  re- 
quireth  works,  and  promifeth  life  to  thofe  that  obferve  them,  faying. 
The  man  thatjloall  do  thefc  ihingSyJhall  live  in  thenu  f  nd  although  it 
promife  fuch  things,  yet  it  folio  weth  not  therefore  that  we  obtain  thefe 
promifes:  For  it  faith  plainly,  The  man  that fiali  clothe/.'  things,  &c* 
Now,  it  is  certain  that  no  man  can  do  them.  Moreover,  Paul  faith  that 
the  law  cannot  abolifli  the  promife  ;  therefore  that  promife  made  unto 
Abraham  fourhundredandthirtyyearsbefore  the  law,  remaineth  firm 
and  conftant.  And  that  the  matter  m;iy  be  better  underftood,  I 
will  declare  the  fame  by  a  fimilitude  ;  if  a  rich  man,  not  conftrain- 
ed,  but  of  his  own  good  will,  Ihould  ado])t  one  to  be  his  fon, 
whom  he  knowcth  not,  and  to  whom  he  oweth  nothing,  and  fhould 
appoint  him  to  be  the  heir  of  all  his  lands  and  goods,  and  certain 
years  after  that  he  hath  bcftowed  this  benefit  upon  him,  he  (hould 
lay  upon  him  a  law  to  do  this  or  that ;  he  cannot  now  fay  that  he 
hath  deferved  this  benefit  by  his  own  works,  feeing  that  many 
years  before,  he  afked  nothing,  had  received  the  iiime  freely  and 
of  mere  favour :  So  God  could  not  refpcvSt  our  works  and  deferts 
going  before  righteoufnefs,  for  the  promife  and  the  gift  of  the  Holy 
Gho(t  were  four  hundred  and  thirty  years  before  the  law. 

Hereby  it  appeareth  that  Abraham  obtained  not  righteoufnefs 
before  God  through  the  law,  for  there  was  yet  no  law  ;  if  there 
were  yet  no  Jaw,  then  was  there  neither  work  nor  merit.  What 
then  ?  Nothing  elfe  but  the  mere  promife  ;  this  promife  Abraham 
believed,  and  it  was  counted  to  him  for  righteoufnefs.  By  the 
fclf-f'imc  means  then  that  the  father  obtained  this  promife,  the 
children  do  alfo  obfain  it  and  retain  it.  So  fay  wc  alfo  at  this  day, 
our  fins  were  purged  by  the  death  of  Chrift  above  a  thoufand  five 


GALATIANS.  257 

hundred  years  ago,  when  there  were  yet  no  religious  or/ieis,  no 
canon  or  rule  of  penance,  no  merits  of  congruence  and  worthinefs. 
We  cannot  now  therefore  begin  to  abolifli  the  fame  by  our  own 
works  and  merits. 

Thus  Paul  gathereth  arguments  of  fimilitudes,  of  a  certain  time, 
and  of  perfons,  fo  fure  and  ftrong  on  every  fide,  that  no  man  can 
deny  them.  Let  us  therefoie  arm  and  fortify  our  confciences  with 
fuch  like  arguments;  for  it  helpeth  us  exceedingly  to  have  them 
always  ready  in  temptations  :  For  they  lead  us  from  the  law  and 
works,  to  the  promife  and  to  faith,  from  wrath  to  grace,  from  fin 
to  lighteoufnefs,  and  from  death  to  life.  Therefore  thefe  two 
things,  (as  1  do  often  repeat)  viz.  the  law  and  the  promife,  muft  be 
diligently  didinguifhed:  For  in  time,  inp  lace,  and  in  perfon,  and 
generally  in  all  other  circumftances  they  are  feparate  as  far  afunder 
as  heaven  and  earth,  the  beginning  of  the  world,  and  the  latter 
end.  Indeed  they  are  near  neighbors,  for  they  are  joined  toge- 
ther in  one  man  or  in  one  foul;  but  in  the  outward  affedion,  and 
as  touching  their  office,  they  ought  to  be  feparate  far  afunder;  fo 
that  the  law  may  have  dominion  over  the  ilefh,  and  the  promife 
may  fweetly  and  comfortably  reign  in  the  confcience.  When  thou 
hail  thus  appointed  unto  them  both  their  own  proper  place,  then 
thou  waikeit  fafely  between  them  both,  in  the  heaven  of  the  pro- 
mife, and  in  the  earth  of  the  law  ;  In  fpirit  thou  walked;  in  the 
paradife  of  grace  and  peace  :  In  the  flefh  thou  walkeii:  in  the  earth 
of  works  and  of  the  crofs.  And  now  the  troubles  which  the  ilefh 
is  compelled  to  bear,  fhall  not  be  hard  unto  thee,  becaufe  of  the 
fweetnefs  of  the  promife,  which  comforteth  and  rejoiceth  the  heart 
exceedingly.  But  now,  if  thou  confound  and  mingle  thefe  two 
together,  and  place  the  law  in  the  confcience,  and  the  promife  of 
liberty  in  the  Ilefh,  then  thou  makefl  a  confufion  (fuch  as  was  in 
popery,)  fo  that  thou  fhalt  not  know  what  the  law,  what  the  pro- 
mife, what  fin,  or  what  righteoufhefs  is. 

AVherefore  if  thou  wilt  rightly  divide  the  word  of  truth,  thcu 
mufl  put  a  difference  between  the  promife  and  the  law,  as  touching 
the  inward  affe<51:ions  and  whole  practice  of  hfe.  It  is  not  for 
nought  that  Paul  profecuteth  this  argument  fo  diligently,  for  he 
forefaw  in  fpirit  that  this  mifchief  ihould  creep  into  the  church, 
that  the  word  of  God  fhould  be  confounded,  that  the  promife 
fliould  be  mingled  with  the  law,  and  fo  the  promife  fliould  be  ut- 
terly loft.  For  when  the  promife  is  mingled  with  the  law,  it  is  now 
made  nothing  elfe  but  the  very  Jaw.  Therefore  accuftom  thyfelf  to 
feparate  the  promife  and  the  law  afunder,  even  in  refpedl  of  time, 
that  when  the  law  cometh  and  accufeth  thy  confcience,  thou 
mayeft  fay.  Lady  law,  thou  comefl  not  in  feafon,  for  thou  comefl 
too  foon  :  Tarry  yet  until  four  hundred  and  thirty  years  be  expir- 
ed, and  when  they  are  paft,  therk  come  and  fpare  not :  But  if 
thou  come  then,;  yet  ihalt  thou  come  too  late  :  for  then  hath  the. 
promife nrevented  thee  four  hundred  and  thirty  years;  to  which  I 

LI 


2^^  C/A-LATIANS. 

^ent,  and  Avectiy  rey»oie  m^'felf  in  the  fame.  Thererore  I  hare 
nothing  to  do  wit^  thee,  I  hear  thcs  not;  for  now  I  live  with  the 
believing  Abraham  or  rather,  fince  Chrift  is  now  revealed  and 
given  unto  nie,  I  Hve  in  him,  who  is  my  righteoufnefs,  who  alfo 
hath  abolifhed  thee,  O  lav/.  And  thus  let  Chrill:  be  always  before 
thine  eyes,  as  a  cercain  fummary  of  all  arguments  for  the  defence 
of  faith,  againft  the  righteoufnefs  of  the  flefn,  againftthe  law,  and 
ag^iind  all  works  -And  merits  whatfuever. 

Hitherto  I  have  rehearfed  almoft  all,  but  efpeciali7  the  principal 
arguments  which  the  apoftle  Paul  handleth  in  this  epiftle,  for  the 
confirmation  of  this  doclriiie  of  juftification.  Among  which  the 
argument  as  touching  the  promife  made  unto  Abraham  and  to  the 
other  fathers,  is  the  weightieft  and  of  greatell  efficacy,  which  Paul 
doth  chieHy  profccuie  both  here  and  in  the  epilile  to  the  Romans, 
the  words  whereof  he  diligently  weigheth,  and  treateth  both  of 
the  times  and  perfons.  Alfo  he  ftandeth  upon  this  wordyiW,  ap- 
plying the  fame  unto  Chrid.  Final'y,  He  declareth  by  the  contrary 
what  the  law  worketh,  namely  that  it  holdeth  men  under  the 
durfe.  And  thus  he  fortifieth  the  article  of  chriftian  righteoufnefs 
with  ftrong  and  mighty  arguments.  On  the  other  fide,  he  over- 
throv/eth  the  arguments  of  the  falfe  apoftles,  which  they  ufed  in 
defence  of  the  righteoulnefs  of  the  law,  and  turneth  them  upon  their 
6wn  heads  ■  that  is  to  fay,  whereas  they  contended  that  righteouf- 
nefs and  life  is  obtained  by  the  law.  Paul  flieweth  that  it  worketli 
ilothing  but  m.aledidion  and  death  in  us.  Ye  contend  (faith  he) 
that  the  law  is  necelTary  to  falvation  :  Have  ye  not  read  that  it  faith, 
He  tbatfiall  do  tk-:/.-  th'wgsjhalll'ivc'in  th-^nty  Lev.  xviii.  5.  Now, 
who  is  he  that  performeth  and  accomplifheth  them  ?  No  man  living. 
Tlierefore,  as  many  as  art  of  the  nvorks  of  the  laiv,  are  nn^r  the 
airft'y  Gal.  iii.  10.  And  again,  in  another  place,  The  fling  of 
deatbisfift ;  and  thefmigth  offnis  the  laiv,  i  Cor.  xv  56.  Now 
followeth  the  conciufion  of  all  thefe  arguments : 

Verfe    1 8.     For  f  tie  inheritance  he  of  tlse  la-iOj  it  is  no  more 

of  promife^  i!fc. 

So  he  faith  in  Rom.  iv.  14..  Forif  th^y  tvoich  are  of  th:  lano  he 
heirs ^  faith  is  made  void,  and  the  promife  made  of  none  cffcfl.  And 
it  ennnot  otherwife  be  ;  for  this  dilHndtion  is  plain,  that  the  law  is 
a  thing  far  differing  from  the  promife.  Yea,  natural  reafon,  al- 
though it  be  never  io  blind,  is  compelled  to  confcfs,  t^at  it  is  one 
riling  to  promife,  and  atfother  thing  to  require  ;  one  thing  to  give, 
and  anotlicr  thing  to  take  ;  the  law  requireth  and  exp.6^eih  of  us 
f>ur  worl<s;  the  promile  of  the  {ctd  doth  offer  unto  us  the  fpiritual 
OTd' eve  Halting  benefits  of  God,  and  that  freely  for  Chrid's  fake. 
Therefore  we  obtain  the  inheiitance  or  blefirng  through  the  promife, 
and  not  through  the  law.  P'ctt  the  promife  failh,  Ih  thy  feed  /hall 
all  nations  of  the  earth  he  kif/fed^  Therefore  he  that  hath  the  la'w 
Imth-  not  enough,  becaufc  he  hath  not  yet  the  blelTing,  without 
which,  he  is  compelled  to  abide  under  the  curie.     The  law  there- 


C  ALATIANS.  ^^.^ 

,fore  cannot  juftlfy,  becaufe  the  blefling  is  not  joined  unto  It. 
Moreover,  if  the  inheritanec  were  of  the  law,  then  Ihould  God  be 
found  a  liar,  and  the  proinife  fnould  be  in  vain.  Again,  if  tlat 
■law,  cpntam  the  blelTmg,  why  did  God  then  make  this  promife. 
In  thy  jced^  Sec.  why  did  he  not  rather  fay,  do  this  and  thou  (halt 
receive  the  bleifing  ;  or  clfe,  by  keeping  of  tlie  law,  thou  mayeft 
deferve  everlafting  life  ?  This  argument  Is  grounded  upon  contra- 
ries :  The  kheritance  is  given  by  the  promifc  ;  therefore  not  by 
the  law. 

Verfe   1 8.     But  God  gave  it  iinfo  Ahraham  ly .promife . 

It  cannot  be  denied  but  that  God,  before  the  l^.w  was,  gave 
unto  Abraham  the  inheritance  or  blefling  by  the  .pr^mife,  that  is 
to  fay,  remiiTion  of  fins,  righteoufnefs,  falvation,  and  everlaffing 
life  that  we  fhould  be  fons  and  heirs  of  God,  and  fejlcv/  hcir-s 
with  Chrifl:.  For  it  is  plainly  laid  in  Gtwt^iSy  J-n  thy  feed Jha^l 
aU  families  of  the  earth  hehhjftd.  There  thebleffirg  is  given  freely 
without  refpefl  of  the  law  or  works.  For  God  gave  the  inheri- 
tance before  Mofes.was  born,  or  before  any  man  had  yet  once 
thoi^ght  of  the  law.  Why  vaunt  ye  then,  that  righteoufnefs  Com- 
eth of  the  law,  feeing  that  righteoufnefs,  life  and  falvation  was 
given  to  your  tafher  Abraham  without  the  law  yea,  before  there 
was  any  law  ?  He  that  is  net  moved  with  thefe  things  is  blind  and 
obitinate.  But  this  argument  of  the  promifc  I  have  before  han- 
dled more  largely,  and  therefore  I  will  but  touch  it  by  the  way*  :' 

Hitherto  we  have  heard  the  principal  part  of  this  epiftle  ;  now 
the  apoire  goeth  about  to  (hew  the  ufe  apd  ofBce  of  the  law,  adding 
certain  flniilituccsof  the  fchool-mafler,  and  of  the  little  heir  ;  41- 
fo  the  allegory  of  the  two  fons  of  Abraham  If^ac  and  Ifhmael, 
,^c..    Hail  of  all  he  fetteth  forth  certain  precepts  conccniing  man- 

Verfe  19.     Wherefore  then  ferveih  the  la^  ? 

When    we  teach   that  a  man  is  jufllfied  without  the  law-and 
woiks,  then  doth  this  quefdon  neceffarily  follow,  If  the  law  do 
.not  juflify,  why  then  was  it  given  ?  Alfo,  why  doth  God  charge 
fi^s  and  burden  us  with  the  lav/, .If  it  do  not  julKfy  ?  What  is  the 
Gaufe  that  we  are  fo-  hardly  vexed  with  it    \£  they  who  work  but 
one  hour,  are  made  equal  with  us  who  have  borne  the  heat  and 
burden  of  the  day  ?  y\''hen  as  that  grace- is, once  puUifliedunto  ijs 
which  the  gofpel  fetteth  out^f  by  and  by  arifeth  this  great  murmur- 
ing,-without  which  the  gofpel  cannot  be  preached.     The  Jews  had 
this  opinion,  that  if  they  kept  the  law,  they  fliould   be  juflified 
thereby.     Therefore  when    they   heard   the  gofpel  was  preached 
concerning  Chrift,  who  came  into  the  world  to  fave,  not  the  rlgh- 
teouis,  but  finners,  and  that  they  fhould  go  befoie  them  Into  the 
kingdom  of  God,  they  were  wonderfully  offended,  complaining 
'that  they  had  borne  the  heavy  yoke  of  the  law  fo  many  years  witU 


26o  GALATIANS. 

great  labour  and  toil,  and  that  they  were  mifcrabiy  vexed  and  op- 
prefTed  with  the  tyranny  of  the  law,  without  any  profit,  yea,  ra- 
ther to  their  great  hurt.  Again,  that  the  Gentiies,  who  were 
idolaters  obtained  grace  without  any  labour  or  travail-  So  do 
our  papifls  murmur  at  this  day,  faying,  what  hath  it  profited  us 
that  we  have  lived  in  a  cloifter  twenty,  thirty,  or  forty  years;  that 
we  have  vowed  chaflity,  poverty,  obedience;  that  we  have  faid 
fo  many  pfalters  and  fo  many  canonical  hours,  and  fo  many  ma/Tes; 
that  we  have  fo  punifhed  our  bodies  with  fafting,  prayers,  chaftife- 
ments,  Sec.  if  a  hufoand,  a  wife,  a  prince,  a  governor,  a  mafter, 
a  fcholar  ;  if  an  hireling  or  drudge  bearing  facks,  if  a  wench  fv/eep- 
ing  the  houfe,  fhall  not  only  be  made  equal  with  us,  but  alfo  be 
accepted  as  better  and  more  worthy  before  God  than  we  ? 

This  is  therefore  a  hard  quefHon,  whereunto  reafon  cannot 
anfwer,  but  is  greatly  offended  with  it.  Reafon  after  a  fort  under- 
llandeth  the  righteoufncfs  of  the  law,  which  alfo  teachet|i  and 
urgeth,  and  imagineth  that  the  doers  of  it  are  righteous;  but  it 
underftandeth  not  the  office  and  end  of  the  law.  Therefore  when 
it  heareth  this  fentence  of  Paul,  (v/hich  is  ilrangc  and  unknown 
to  the  world)  that  the  lu'w  ivas  given  far  trcwfgrefftons  :  Thus  it 
judgeth,  Paul  abolifheth  the  law,  for  he  faith,  that  we  are  not 
juftified  through  it :  Yea,  he  is  a  blafphemer  againft  God  who 
gave  the  law,  when  he  faith,  that  the  lanu  ivas  given  for  tranfgref- 
Jions,  Let  us  live  therefore  as  Gentiles  who  have  no  lav/.  Yea, 
let  us  fin  and  abide  in  fin,  that  grace  may  abound;  alfo,  let  us  do 
evil  that  good  may  come  thereof.  This  happened  to  the  apoftle 
Paul,  and  the  fame  happeneth  at  this  day  unto  us.  For  when  the 
common  people  here  cut  of  the  golpel,  that  righteoufnefs  cometh 
bv  the  mere  orace  of  God  throuph  faith  onlv,  without  the  law  and 
without  works,  they  gather  by  and  by  of  it.  as  did  the  Jews  in 
times  pad  :  if  the  law  do  not  jufiify,  then  let  us  work  nothing; 
and  this  do  they  truly  perform. 

What  fliould  we  then  do  ?  This  impiety  doth  indeed  very  much 
vex  us,  but  we  cannot  remedy  it.  For  when  Chrift  preached,  he 
mud  needs  hear,  that,  he  was  a  blafphemer  and  a  feditious  perfon ; 
that  is,  that  through  his  do^lrine  he  deceived  men,  and  made  them 
rebels  againft  Ccefar.  The  felf-fame  thing  happened  to  Paul  and 
■all  the  reft  of  the  apoftles.  And  what  marvel  is  it  if  the  world, 
in  like  manner,  accufe  us  at  this  day  ?  Let  it  accufe  us,  let  it 
flander  us,  let  it  perfecute  us  and  fpare  not;  yet  muft  not  we, 
therefore,  hold  our  peace,  but  fpeak  freely,  that  afflided  confcien- 
,ces  may  be  delivered  out  of  the  fnares  of  tlie  devil.  And  we  muft 
DOt  regard  the  foolifti  and  ungodly  people  in  that  they  do  abufc  our 
dodrine;  for  whether  they  have  a  law  or  no  law,  they  cannot  be 
reformed.  But  we  muft  confider  how  aiHicfied  confciences  may 
be  comforted,  that  they  pcrifti  not  v.ith  the  multitude.  If  we 
fnould  diflemble  and  hold  our  peace,  miferable  and  affli<51ed  con- 
fciences fhould  have  no  comfort,  which  are  fo  entangled  and  fnared 


GALATIiVNS.  261 

.witli  mens  laws  and  traditions,  that  they  can  wind  themfelvcs  out 
by  no  means.  . .    ...... 

As  Paul,  therefore,  when  he  faw  that  fome  refifled  his  dodTine, 
and  other  fome  fought  the  h'berty  of  the  flefli,  and  thereby  becaine 
worfe,  comforted  himfelf  after  this  fort,  that  he  was  an  apoftle  of 
Jefus  Chrifr,  Tent  to  preach  the  faith  of  God's  elecfl,  and  that  he 
muii:  fuffer  all  things  for  the  elect's  fake,  that  they  alfo  might  ob- 
tain falvation ;  fo  we,  at  this  day  do  all  things  for  the  eled's 
fake,  whom  we  know  to  be  edified  and  comforted  through  our 
doctrine.  But  as  for  the  dogs  and  fwine  (of  whom  the  one  fort 
perfecuteth  our  doftrine,  and  the  other  fort  treadeth  under  foot  the 
liberty  which  we  have  in  Chrill:  Jefus)  I  am  fo  offended  with  them, 
that  in  all  my  life,  for  their  fakes,  I  would  not  utter  fo  much  as 
one  word ;  but  I  v/ould  rather  wifli  that  thefe  fwine,  together  with 
our  adverfaries  the  dogs,  were  yet  rriil  fubje6l  to  the  pope's  tyran- 
ny, rather  than  that  the  holy  name  of  God  fhould  be  fo  blafphenied 
and  evil  fnoken  of  through  them. 

Therefore,  although  not  only  the  fooiiTn  and  ignorant  people, 
but  they  alfo  who  feem  in  their  own  conceits  to  be  very  wife,  do 
argue  after  this  fort.  If  the  lav/  do  not  jwflify,  then  is  it  in  va^'n, 
and  of  none  effecfl;  yet  is  it  not  therefore  true:  For  like  as  this 
confequence  is  nothing  worth,  money  doth  not  juflify  or  make 
a  man  righteous,  therefore  it  is  unprofitable;  the  eyes  do  not  jufti- 
fy,  therefore  they  muft  be  plucked  out;  the  hands  make  not  a  man 
righteous,  therefore  they  muft  be  cut  ofF:  So  is  this  nought^lfo, 
the  law  doth  not  juftify,  therefore  it  is  unprofitable,  for  we  mufl 
attribute  unto  every  thing  his  proper  effed:  and  ufe.  We  do.not, 
therefore,  deftroy  and  condemn  the  law,  becaufe  we  fay,  that  it 
doth  not  juftify;  but  we  anfwer  otherwife  to  this  quefHon,  To 
luhnt  end  then  feweth  the  lanv  ?  Than  our  adverfaries  do,  who  do 
wickedly  and  perverfly  counterfeit  an  office  and  ufe  of  the  law  which 
belongeth  not  unto  it. 

Againft  this  abufe  and  forged  office  of  die  law,  wedifpute  and 
anfwer  with  Paul,  that  the  law  doth  not  jufKfy.  But  in  fo  faying, 
we  affirm  not  that  the  law  is  unprofitable,  as  they  do  by  and  by 
gather.  If  the  law  do  not  juflify  (fay  they)  then  is  it  given  in  vain. 
No  not  fo  :  For  it  hath  its  proper  office  and  ufe,  but  not  that 
which  the  adverfaries  do  imagine,  namely,  to  make  men  righteous ; 
but  it  accufeth,  terrifieth,  and  condemneth  them.  We  fay  with 
Paul,  that  the  law  is  good,  if  a  man  do  rightly  ufe  it,  that  is,  if 
he  ufe  the  law  as  the  law.  If  I  give  unto  the  law  its  proper  defi- 
nition, and  keep  it  within  the  compafs  of  its  office  and  ufe,  it  is  an 
excellent  thing;  but  if  I  tranflate  it  to  another  ufc;j  and  attribute 
that  into  it  which  I  fliould  not,  then  do  I  not  only  pervert  the  law, 
but  alfo  the  whole  fcripture. 

Therefore,  Paul  fighteth  here  againfi:  thofe  peflilent  hypocrites, 
who  could  not  abide  this  fentence.  The  laiv  ivas  added  for  tranf- 
gre/fwns  :  For  they  think  that  the  office  of  tl:e  lav>/  is  to  juftify. 


262  GALATIANS. 

And  tiiis  is  the  general  opinion  of  man's  reafon  among  the  fophiftcrs, 
and  throughout  the  whole  world,  tliat  righteoufnefs  is  gotten  thro* 
ti'e  works  of  the  law.  And  reafon  will  by  no  means  fuffer  this 
pernicious  opinion  to  be  wrefted  from  it,  becaufe  it  underfbndeth 
not  the  righteoufnefs  of  faith.  Hereof  it  cometh>  that  the  papift? 
both  fooliflily  and  wickedly  do  fay,  the  church  hath  the  law  of 
■God  the  traditions  of  the  fathers  the  decrees  of  councils;  if  it 
live  after  them,  it  is  lioly.  No  man  fliall  perfuade  thefe  men  that 
ivh?n  they  keep  theie  things,  they  pleafe  not  God,  but  provoke 
his  wrath.  To  conclude,  they  that  trud  in  their  own  rij^hicuuf- 
oiefs,  thirk  to  pacify  the  wrath  of  God  by  their  wili-wotihip  and 
,VjoIuntary  religion.  Therefore  this  opinion  of  the  righteoufnefs  of 
the  Jaw  is  the  fink  of  .all  evils,  and  the  fin  of  fins  of  .the  whole 
•world  :  Foi*  grofs  (ins  and  vices  may  be  knos-n  and  io  amended, 
-or  elfe  repreffed  by  the  puniihment  of  the  magillrate;  but  this  fin, 
iyiz;  man's  opinion  concerning  his  own  righiteouincfs,  wiJlrrot  only  be 
counted  no  fin,  but  alfo  will  be  .cfleemed  for  a  high  religion  and 
jDghteoufnefs.  This  peflilent  fin,  therefore,  is  the  mighty  power 
Xft  the  devil  over  the  whole  world,  the  very  head  of  the  ferpent, 
and-  the  fnare  whereby  the  devil  entangleth  and  holdeth  all  men 
;captiv.ew  i  Tor  naturally  all  men  have  this  opinion,  th?t  they  are 
made  righteous  by  keeping  of  the  law.  Paul,  therefore,  to  the 
end  he  might  (hew  the  true  oitice  and  ufe  of  the  law,  and  might 
root  out  of  mens  hearts  that  falfe  opinion  concerning  the  righteouf- 
nefs thereof  anfwereth  tO'  -his  objedion.  Wherefore  then  ferveth 
theJaw  if  itjuftify  not  ?  After  this  fort  It  was  not  given  to  niake 
msax  righteous  (faith  he )  but, 

Verfe  19.     //  nvas  added  hecaufe  of  IntufgyeffieMs. 

Ail  things  are  diverfe  anddilHncl,  fo  the  ufes  thereof  are  diverfe 
tand  diiiinfl.  Therefore  they  may  not  be  confounded:  For  if  they 
be,  there  mnfl:  needs  be  aconfufion  of  the  things  alfo.  A  woman 
.may  not  wear  a  man's  apparel,  nor  a  man  a  woman's  attire.  Let 
a  man  do  the  works  that  belong  to  a  man,  and  a  woman  the  works 
'that  belong  to  a  woman.  Let  every  man  do  that  which  his  voca- 
tion and  office  requireth.  Let  paftors  and  preachers  tcaoij  the  word 
of  God  purely.  Let  magiftrates  govern  their  fubje^^ts,  and  let  fub- 
•jfifts  obey  their  magiftrates.  Let  every  thing  ferve  in  its  due  place 
and  order.  Let  the  fun  fhine  by  day,  the  moon  and  the  ttars  by 
night.  Let  the  fea  give  (iflies  ;  the  earth  grain  ;  the  woods  wild 
beads  and  trees,  &c.  In  like  manner,  let  not  the  law  ufurp  the 
office  and  ufe  of  another,  viz.  of  juflification  ;  but  let  it  leave  this 
only  to  grace,  to  the  promife  and  to  faith.  What  is  then  the  office 
of  the  law  ?  TranfgrefTions,  or  elfe  (ps  he  faiih  in  another  place) 
"The  law  entered  in  that  fin  might  ahoimd^  Rom.  v.  2  c.  A  goodly 
office,  indeed.  The  lanv  (faith  he)  nvns  added  for  irangrejf:cns  ; 
that  is,  it  was  added  befidcsand  after  the  promife,  until  Chrift  the 
feed  ftiould  conie,  unto  whom  it  was  prcmifed. 


GALATIANS.  ^f 

Of  the  double  ufe  of  the  Latu. 

"^  E  RE  ye  mad  underftr.nd  that  there  is  a  double  ufe  of  the: 
""  law  :  One  is  civil  :  For  God  hath  ordained  civil  laws,  yea,, 
all  laws  to  pun;{h  tranfgreilions,  every  law  then  is  given  to  reilrain/ 
fin.  If  it  reftrain  fin,  then  it  maketh  men  righteous.  No,  nothing 
lefs.  For  in  that  I  do  not  kill.  I  do  not  couimit  aduhery,  I  do  not 
fteal,  or  in  that  I  abHain  from  other  fins,  I  do  it  not  v/illingly  or  for 
the  love  o;  virtue,  but  I  fear  the  prifon,  the  fword  and  the  hangmen. 
Thefe  do  bridle  and  retrain  me  that  I  fin  not,  as  bonds  and  chains 
reltrain  a  lion,  or  a  bear,  that  he  tear  and  devour  not  every  thing  that 
he  meeteth ;  therefore  the  reftraining  from  fin  is  not  righteoufne{s,but 
rather  a  fignifica'tion  of  unrighteoufnefs.  For  as  a  mad  or  wild  beaft 
is  bound  left  he  (hould  deftroy  every  thing  that  he  meeteth,  even  fo 
the  law  doth  bridle  a  mad  and  a  furious  man,  that  he  fin  not  after 
his  own  luft.  This  rellraint  Ihewcth  plainly  enough  that  they  who 
have  need  of  the  law  (as  all  they  have  who  are  without  Chrift)  are 
not  righteous  but  rather  wicked  and  mad  men,  whom  it  is  ne- 
ceiTary  by  the  bond  and  prifon  of  the  law  fo  to  bridle  that  they 
fin  not.     Therefore  the  law  juftifieth  not. 

The  firft  ufe  then  of  the  law  is,  to  bridle  the  wicked.  For 
the  devil  reigneth  throughout  the  whole  world,  and  enforceth  men 
to  all  kinds  of  horrible  wickednefs.  Therefore  God  hath  ordained 
maglftrates,  parents,  minifters,  laws,  bonds,  and  all  civil  ordi- 
nances, that  if  they  can  do  no  more,  yet  at  the  leaft  they  may  bind 
the  devil's  hands,  that  he  rage  not  in  his  bond-ilaves  after  his  own 
luft.  Like  as  therefore  they  that  are  pofleiTed,  in  whom  the  devil 
mightily  reigneth.  are  kept  in  bonds  and  chains  left  they  fliould 
hurt  others  5  even  fo  in  the  world,  which  is  poflefTed  of  the  devil, 
and  carried  headlong  into  all  kinds  of  wickednefs,  the  magiftraLe 
is  prefent  v/ith  bonds  and  chains ;  that  is,  with  his  laws,  binding 
his  hands  and  feet  that  he  run  not  headlong  into  all  mifchief.  And 
if  he  fuffer  not  himfelf  to  be  bridled  after  this  fort,  then  he  loofeth 
his  head.  This  civil  reftraint  is  very  neceiTary  and  appointed  of 
God,  as  well  for  public  peace,  as  alfo  for  the  prefervatioo  of  all: 
things,  but  efpecialiy  left  the  courfe  of  the  gofpel  fliouid  be  hinder- 
ed by  the  tumults  and  fcditions  of  wicked,  outragious  and  proud 
men.  But  Paul  treateth  not  hereof  this  civil  ufe  and  ofHce  of  ths, 
law.  It  is  indeed  very  ncceftary,  but  it  jufiiliet^.  not:  For  as  a 
poffeffed  or  mad  man  is  not  therefore  free  from  the  fnares  of  the 
devil  or  well  in  his  mind,  becaufe  he  hath  his  hands  and  his  feet 
bound  and  can  do  no  hurt  ;  even  fo  the  world,  although  it  be 
bridled  from  the  law  by  outward  wickednefs  and  mifchief,  yet  it 
is  not  therefore  righteous,  but  ftill  continueth  wicked  ;  yes,  this 
reitraint  fheweth  i  lainly  that  the  world  is  wicked  and  outragious, 
IHrred  up  and  enforced  to  all  wickednefs  by  its  prince  the  devil  js 
for  otherwife  it  used  not  to  be  bridled  by  laws  that  it  fhould  not 
fin. 


264  G  A  L  A  T  1  A  N  S 

Another  ufe  of  the  law  is  divine  and  fpirituai,  which  is  (as  Paul 
faith)  to  increafe  travfgreJfiGns  :  That  is,  to  reveal  unto  a  man  his 
iins,  his  blindnefs,  his  mifery,  his  innpiety,  ignorance,  hatred, 
and  contempt  of  God,  death,  hell,  the  judgment  and  defcrved 
wrath  of  God.  Of  this  ufe  the  apoftle  treateth  notably  in  the  viith 
to  the  Romans.  This  is  altogether  unknown  to  hypocrites,  to 
the  popifli  fophiflers  and  fchool  divines,  and  to  all  that  walk  in  the 
opinion  of  the  righteoufnefs  of  the  law,  or  of  their  own  righteoufnefs. 
But  to  the  end  that  God  might  bridle  and  beat  d^wn  this  monfter 
and  this  mad  bead  (I  mean  the  prefumption  of  man's  righteoufnefs 
and  religion)  which  naturally  maketh  men  proud,  and  puffeth  them 
up  in  fuch  fort,  that  they  tliink  themfelves  thereby  to  pleafe  God 
highly;  it  behoveth  him  to  fend  feme  *  Hercules  who  might  fet 
uv)on  this  monder  with  all  force  and  courage  to  overthrow  him, 
and  utterly  to  deftroy  him;  that  is,  he  was  conltrained  to  give  a 
law  in  Mount  Sinai,  with  io  great  majefty  and  with  fo  terrible  a 
fhev/  that  the  v/hole  multitude  was  aftonifhed.   Exod.  xix.  20. 

This,  as  it  is  the  proper  and  principal  ufe  of  the  law;  fo  is  it 
very  profitable  and  alfo  mofl  neccffary.  For  if  any  be  not  a  mur- 
derer, an  adulterer,  a  thief,  and  outwardly  refrain  from  fin,  as 
the  pharifee  did  who  is  mentioned  in  the  gofpel,  he  would  fwear 
(becaufe  he  is  pofFefled  with  the  devil)  that  he  is  righteous,  and 
therefore  lie  continueih  an  opinion  of  righteoufnefs,  and  prefumeth 
of  his  pood  works  and  merits.  Such  an  one  God  cannot  otherwife 
mollify  and  humble,  that  he  may  acknowledge  his  mifery  and  dam- 
nation but  by  the  law.  For  that  is  the  hammer  of  death,  the 
thundering  of  hell,  and  lightning  of  God's  v/rath,  that  beateth  to 
powder  the  ohdinate  and  fenfelefs  hypocrites.  Wherefore  this  is 
the  proper  and  true  ufe  of  the  law,  by  lightning,  by  tempeft,  and 
by  the  found  of  the  trumpet  (as  in  the  Mount  Sinai)  to  terrify, 
and  by  thundering  to  beat  down  and  rent  in  pieces  that  beafl:  which 
is  called  the  opinion  of  righteoufnefs.  Therefore  faith  God  by 
Jeremiah  the  prophet,  My  <ivord  is  a  hammer  breaking  rocks,  Jer. 
xxiii.  29.  For  as  long  as  the  opinion  of  righteoufnefs  abideth  in 
man,  fo  long  there  abideth  alfo  in  him  incomprehenfible  pride,  pre- 
fumption, fecurity,  hatred  of  God,  contempt  of  his  grace  and 
mercy,  ignorance  of  the  promifes  and  of  Chriil.  The  preaching 
of  free  remilTion  of  fin  through  Chrift  cannot  enter  into  the  heart 
of  fuch  an  one,  neither  can  he  feci  any  tarte  or  favour  thereof. 
For  that  mighty  rock  and  adamant  wall,  viz.  the  opinion  of  right' 
teoufnefs,  wherewith  the  heart  is  environed,  doth  refill:  it.  -  -• 

As  therefore  the  opiniou  of  righteoufnefs  is  a  great  and  a  horri- 
ble monfier,  a  rebellious,  obftinate  and  diff  necked  bcaft;  fo  for 
the  deftroyihg  and  overthrowing  thereof,  God  hath  need  of  a 
miglitv  hammer,  that  is  to  f.iy,  the  law;  which  then  is  in  itspro- 
per  life  a.nd  ofiice,  when  it  accufeth  and  revealeth  iln  after  this  fort  :' 

•  Hercules  w.^s  -.i  mijhry  champioii,  who  Il^w  tlie  great  monfttr  Hydra. 
(as  tht  J>•>ct^  fcirriO  who  livn  ;(  luin(lrc<'  Ticck?  with  ffrprnr?  heads. 


GALATIANS.  26s 

Behold  thou  hift  tranrgrciTed  all  the  commandments  of  God,  &c. 
and  fo  it  ftriketh  a  terror  into  the  confcience,  fo  that  it  feeleth  God 
to  be  offended  and  angry  indeed,  and  itfelf  to  be  guilty  of  eternal 
death.  Here  the  poor  aiillded  (inner  feeleth  the  Intolerable  burden 
of  the  lav/,  and  is  beaten  down  even  to  defperation,  fc  that  now 
being  opprellbd  widi  great  angulfii  and  terror,  he  dc'ircth  death, 
or  elfe  feeketh  to  dcftroy  l^imfeif.  Wherefore  the  law  is  tliat  ham- 
mer, that  f  re,  that  mighty  Rrong  wind,  and  tnr.t  terrible  earth,- 
quake  renting  tlie  mountains  and  breaking  the  rock?,  that  is  to 
fay,  the  proud  and  obftinate  hypocrites.  Eiias,  not  beinr  able 
to  abide  thefe  terrors  of  the  law,  which  by  thefe  things  are  iV-niiied, 
covered  his  face  with  his  mantle,  Notwithrranding  when  the  tem- 
ped ceafed,  of 'which  he  was  a  beholder,  there  came  a  foft  and  a 
gracious  wind,  in  which  the  Lord  was.  But  it  behoved  that  the 
temped  of  fire,  of  wind,  and  the  earthquake  fliouid  p^fs,  before 
the  Lord  faould  reveal  himfelf  in  that  gracious  wind,  1  Kings  xix. 

IJ,     13,    13. 

This  terrible  fhew  and  Majefty  wherein  God  gave  his  law  in 
mount  Sinai,  did  reprefent  the  ufe  of  the  lav/.  There  was  in  die 
people  of  Ifrael  who  came  out  of  Egypt,  a  fmgular  holinefs.  They 
gloried  and  faid,  IVe  are  the  people  of  God :  IV e  iv'ill  do  all  thofe 
things  luhich  the  Lord  our  God  hath  commanded,  Exod.  xix.  8. 
Moreover,  Mofes  did  fanclify  the  people,  and  bade  them  wafn 
their  garments,  refrain  from  their  wives,  and  prepare  themfelves 
againlt  the  third  day.  There  v/as  not  one  of  them  but  he  was  full 
of  holinefs.  The  third  day  Mofes  bringedi  the  people  out  of  their 
tents  to  the  mountains  unto  the  fight  of  the  Lord,  that  they  mi;;ht 
hear  his  voice.  What  followed  then  ?  When  the  children  of  If- 
rael did  behold  the  horrible  fight  of  the  mount  fmoking  and  burn- 
ing, the  black  clouds,  and  the  lightnings  flafhing  up  and  down  in  this 
horrible  darknefs,  and  heard  the  found  of  the  trumpet  blowing  long 
and  waxing  louder  and  louder:  And.  moreover,  v/hen  they  heard 
the  thundrings  and  lightnings,  they  were  afraid,  and  Handing  afar 
oif,  they  faid  unto  Mofes,  IVe  tvill  do  all  things  ^^lUingly,  fo  that 
the  Lord /peak  not  unto  us,  kji  that  ^ve  die,  and  this  great  fire  cori' 
funis  us.  "Teach  thou  us,  and  ive  lulll  hearke?:  unto  thee,  Exod. 
XX.  19.  Deut.  V.  24.  I  pray  you,  what  did  their  purifying,  tJieir 
holiitels,  their  wf.ite  garments,  and  refraining  from  their  wives 
profit  them  ?  Nothing  at  all.  There  was  not  one  of  them  that 
could  abide  this  prefence  of  the  Lord  in  his  Majefty  and  glory ; 
but  all  being  amazed  and  fhaken  with  terror,  fled  back  as  if  they 
had  h<;en  driven  by  the  devil.  For  God  is  a  conRiming  fire,  in 
whofe  fight  no  ^efh  is  able  to  (land,  Deut.  iv.  24. 

Th(;  law  of  God  therefore  hath  properly  and  pecuHarly  that  of- 
fice which  it  had  then  in  mount  Sinai,  v/hen  it  was  firft  given, 
and  was  firfl:  heard  of  them  that  were  wafiicd,  rightaous,  purified" 
knd.  ch;\l];e  ;  and  yet  notwithflanding  it  brought  that  holy  people 

M  m 


\ 
\  - 


2<^,5  G  A  L  A  T  I  A  N  S. 

i.nto  luch  2.  knowledge  of  their  own  mifery,  that  the;  were  thrown 
down  even  to  dealh  and  dcfperation.  No  purity  nor  holinefs 
could  then  help  them  ;  but  there  was  in  them  fuch  a  feeling  >)f 
their  own  uncleanncfs,  unwortbinefs  and  fin,  and  of  the  judgment 
ar.d  wrath  of  God,  that  they  fled  from  the  fight  of  the  Lord,  and 
could  not  abide  to  hear  his  voice.  For  luho  is  there  (j  aUflifi  (fny 
they)  thct  hath  heard  the  voice  cf  the  living  God,  /peaking  cut  of 
the  vildji  of  the  fire  (as  we  have)  and  lived?  IVt  hcvoe  fen  this  day 
that  Qcd  doth  talk  ivith  man,  and  hj  Uveih,  Deut.  v.  24.  26  They 
I'peak  now  far  oiherwife  than  they  did  a  little  before,  when  they 
faid,  v/e  are  the  holy  people  of  God,  whom  the  Lord  hath  chofen 
for  his  own  peculiar  people  before  all  nations  upon  the  earth:  \Ve 
will  do  all  things  which  the  Lord  hath  fpoken.  iSo  it  happeneth 
i.t  length  to  all  judiciaries,  who  being  drunken  with  the  opinion 
cf  their  own  righteoufnefs,  do  think  when  they  arc  out  of  tenipia- 
lion,  that  they  are  beloved  cf  God,  and  that  God  regardeth  their 
vows,  their  failings,  their  prayers,  and  their  will-works.  and  that 
for  the  fame  he  mu(l  give  \\-:\lo  them  a  fingular  ciown  in  heaven. 
But  when  that  thundering,  lightning,  fire,  and  that  hammer  which 
brcaketh  in  pieces  the  rocks,  that  is  to  fay,  the  law  of  God  cometh 
fuddenly  upon  them,  revealing  unto  them  their  (in,  the  wrath  and 
judgment  of  God  ;  then  the  lelf-fame  thing  happcnjth  unto  them, 
which  happened  to  the  Jews  {landing  at  the  foot  of  mount  Sinai. 

Here  1  admcnilh  all  fuch  as  fear  God,  and  efpecially  fuch  as 
fliall  become  teachers  of  others  hereafter,  that  they  diligently  learn 
out  of  Paul  to  underlhind  the  true  and  proper  ufe  of  the  law  ; 
which  (I  fear)  after  our  time  will  be  trodden  under  foot,  and  ut- 
terly aboliflied  by  the  enemies  of  the  truth.  For  even  now,  VN/hile 
wc  are  yet  living,  and  employ  all  our  diligence  to  fet  forth  the 
office  and  ufe  both  of  the  law  and  the  gofpel,  there  are  very  few,  yea, 
even  among  thole  who  will  be  counted  chiifHans,  jnd  make  a  pro- 
feifion  of  the  gofpel  with  us,  that  underftand  tbeie  things  rightly, 
and  as  they  Ihould  do.  What  think  ye  then  fliall  come  co  pafs 
when  we  are  dead  and  gone  ?  [  fpeak  nothing  of  the  anabaptHls, 
of  the  new  Arians,  and  fuch  ether  vain  ipirits,  who  are  no  lefs 
ignorant  of  thefe  matters,  tlian  are  the  ])apifts,  ahhough  they  talk 
never  fo  much  to  the  contrary.  For  they  are  revolted  from  the 
pure  dodrino  of  the  golpel,  to  lau's  and  tiaditiong,  and  therctore 
they  teach  not  Chrilh  They  boafl  and  they  fwear  that  they  feek 
nothing  elfe  but  the  glory  of  Chrid,  and  the  falvation  of  their  bre- 
thren, and  that  they  teach  the  word  of  God  purely  ;  but  in  very 
deed  they  corrupt  it  and  wrefl  it  to  another  fenfe,  fo  that  they 
make  it  to  found  according  to  their  own  imagination.  Therefore 
under  the  name  of  Chrill,  they  teach  nothing  elfe  but  their  own 
dreams,  and  under  the  name  of  the  gofpel  ceremonies  and  laws. 
They  are  like  iherefoie  unto  themfelves,  and  fo  they  iHli  conti- 
nue, that  is  to  fay,  monks,  workers  of  the  law,  and  teachers  of 
cercn:onicc,  fiiving  that  they  devife  new  names  and  new  v/orks.' 


G  A  L  A  T  I  A  N  S.  267 

It  is  no  fmall  matter  then  to  underftand  rightly  what  the  law  is, 
and  whdt  is  the  true  ufe  and  office  thereof.  And  forafmuch  as 
we  tc:ach  thefe  things  both  diligently  and  faithfully,  we  do  thereby 
piainiy  tefjijfy,  that  we  rejcd  not  the  law  and  works,  as  our  adver- 
faries  do  falfely  accnfe  us  ;  but  we  do  altogether  eflablidi  the  law, 
and  reaair:;  the  works  thereof,  and  we  fdy,  that  the  1  iw  is  good 
and  prolitafcle  ;  but  in  its  own  proper  ufe  ;  which  is,  firft  to  bridle 
civil  tranfireffions,  and  then,  to  reveal  and  to  increafe  fpiritual 
tranfgreffioLS.  Wherefore  the  law  is  alfo  a  light,  which  fheweth 
and  revealcjth,  not  the  grace  of  God,  not  the  righteoufnefs  and 
life  ;  but  fib  and  death,  the  wrath  and  judgment  of  God.  For, 
as  in  the  mount  Sinai,  the  thundering  lightning,  the  thick  raid 
dark  cloudi,  the  hill  fmoking  and  fiaming,  and  all  that  terrible 
Ihew  did  not  rejoice  nor  quicken  the  children  of  Ifracl,  but  terri- 
fied and  a(l.?niraed  them,  and  fiiev/ed  how  unable  they  were,  with 
all  their  purity  and  holinefs,  to  abide  the  Majef!:y  of  God  fpcaking 
to  them  out  of  the  cloud  :  even  fo  the  law,  when  it  is  in  its  true 
ufe,  doth  nothing  elfe  but  reveal  fin,  engender  wrath,  accufe  and 
terrify  men,  fo  that  it  bring°th  tiiem  to  the  very  brink  of  defpera- 
tion.  This  is  the  proper  ufe  of  the  law,  and  here  it  hath  an  end, 
and  it  ought  to  go  no  further. 

Contrariwife  the  gofpel  is  a  light  which  lightened,  quickeneth, 
coraforteth  ard  raifeth  up  fearful  ccnfciences,  for  it  flieweth  that 
God  for  Chad's  fake  is  merciful  unto  finners,  yea,  and  to  fuch  as 
are  mod  unworthy,  if  they  believe  that  by  his  death  they  are  de- 
livered from  the  curfe,  from  fin  and  everlafling  death  ;  and  that 
through  his  vidory  the  blefling  is  freely  given  unto  them,  that  is, 
grace,  forgivcnefs  of  fins,  righteoufnefs  and  evdrlading  life.  Thus 
putting  a  difference  between  the  law  and  the  gofpel,  we  give  to 
them  both  their  own  proper  ufe  and  ofnce.  Of  this  difference  be- 
tween the  law  and  the  gofpel,  there  is  nothing  to  be  found  in  the 
books  of  the  monks,  canonifts,  fchooUmen,  no  nor  in  the  books 
of  the  ancient  fathers.  Augufline  did  fomewliat  underdand  this 
difference,  and  fiiewed  it.  Jerom  and  others  knew  it  not.  Brief- 
ly, there  was  a  wonderful  filence  many  years  as  touching  this  dif- 
ference in  all  fchools  and  churches  :  and  this  brought  mens  con- 
ferences into  great  danger.  For  unlefs  the  gofpel  be  plainly  dif- 
cerned  from  the  law,  the  true  chrifHan  doftrine  cannot  be  kept 
found  and  uncorrupt.  Contrariv/ife,  if  this  difference  be  well 
known,  then  is  alfo  the  true  manner  of  juftiucation  known,  and  then 
it  is  an  eafy  matter  to  difcern  faith  from  works,  Chrifl  from  Mofes 
and  all  politic  works.  For  all  things  without  Chrift  are  the  miniifers 
of  death  for  the  punifhing  of  the  wicked.  Therefore  Paul  anfvvcr- 
eth  to  this  queftion  after  this  manner  : 

Verfe  19.    li  ctv?j-  added  becaufe  of  tranfgrejftons. 

That  is,  that  tranfarefiions  mi'^ht  Increafe  and  be  more  known 
and  feen,  and  indeed  fo  it  cometh  to  pafs  ;  for  when  fin,  death, 
the  Wrath  and  judgment  of  God,  and  hell,  are  revealed  to  a  man 


268  G  A  L  A  T  I  A  N  S. 

throuph  tht  law,  it  is  impoflible  but  that  he  fhould  become  impa- 
tient, murmur  againft  God,  and,  defplfe  his  will :  For  he  cannot 
bear  the  judgment  of  God,  his  own  death  and  damnation  ;  and 
yet,  notv/;thita.;ding,  he  cannot  efcape  them.  Here  he  muft 
needs  fail  into  the  hatred  of  God,  and  blafphemy  againrt:  God. 
Before,  when  he  v/as  out  of  temptation,  he  was  a  very  holy  man, 
be  Wijifliipp'^d  and  pralfed  God,  he  bowed  his  knee  before  God, 
and  gave  him  thanVs,  as  the  Pharifee  did,  Luke  xviii.  ii.  But 
now,  when  fm  and  death  are  revealed  unto  him,  he  wifheth  that 
there  was  no  God  The  lav/,  therefore,  of  itfelf,  bringeth  a  fpe- 
cial  hatred  ot  God,  and  ihus  fin  is  not  only  revealed  and  known 
by  the  law,  but  is  alfo  inci-eafed  and  (Hrred  up  by  the  law.  There- 
fore P;.ul  faith,  Rom.  vii.  Sin,  that  k  might  appear  to  bs  fui^  ivrovght 
death  in  me  by  that  fwhich  ivas  good,  that  Jin  might  be  out  of  mea- 
furefmfv.l  hy  the  cojnm.Ttdmmt.  There  he  treateih  of  this  effect  of 
the  law  very  largely. 

Paul  anfwereth,  therefore,  to  this  queftion,  If  the  lav/ do  not 
juftify,  to  what  end  then  f^rveth  it  ?  Although  (faith  he)  it  juflify 
not,  yet  is  it  very  profrcable  anci  neceflary  :  For,  firlf,  it  civilly 
reiiraineth  fuch  as  are  carnal,  rebellious  and  obfrinate.  Moreover, 
it  is  a  glafs  that  fhev/eth  unto  a  man  himfelf,  that  he  is  a  fmner, 
guilty  of  death;  and  worthy  of  God's  everlalHng  wrath  and  indig- 
nation. To  what  end  ferveth  this  humbling,  this  bruifmg  and 
beating;  dov/n  by  this  hammer,  the  law  I  mean  ?  To  this  end, 
that  we  may  have  an  entrance  unto  grace.  So  then  the  law  is  a 
miniffer  that  prepareth  the  way  unto  grace.  For  God  is  the  God 
of  the  humble,  the  miferable,  the  affiiv^ed,  the  oppreir:;d  and  the 
defpcrate,  and  of  thofe  that  are  brought  even  to  nothing  ;  and  his 
nature  is  to  exalt  the  humble,  to  feed  the  hungry,  to  give  fight  to 
the  blind,  to  comfort  the  miferable,  the  aiilieled,  the  bruiled  and 
broken- hearted,  to  jaRify  fmners,  to  quicken  the  dead,  and  ro  fave 
the  very  dcfperate  and  damned  :  For  he  is  an  almighty  Creator, 
makln^all  diings  of  nothing.  Now,  that  pernicious  and  peftilent 
opinior.  of  man's  own  righteouinefs,  which  wiH  not  be  a  flnner, 
unclean  miferable,  and  damnable  ;  but  righteous  and  holy,  fuf- 
tereth  not  God  to  come  tc  his  own  natural  and  proper  work.  There- 
fore God  muft  needs  take  this  maul  in  hand,  the  law  I  m-^an, 
to  drive  dov/n,  to  beat  in  pieces,  and  to  brirg  to  nothing  th!5> 
beail,  v.'ith  her  vain  confidence,  wifdom,  righteouinefs  and  power, 
thn  ilic  may  fo  learn  at  the  length  by  her  ov/n  mifery  and  mifchief, 
thi-'t  fne  i<?  utterlx/  forlorn,  lolt  and  damned.  Kcre  now,  when 
tl;c  coufeiencc  is  rhus  terrified  v/ith  the  lav/,  then  comcth  the  doo- 
trine  of  fl'ie  gofpel  anvi  grace,  which  raileti.  up  and  comicrteth  the 
f^mc  agam  faying,  Chrill  came  into  the  v/orld,  not  to  break  th: 
brvifed  rted,  nor  to  quench  the  fmoking  Jlax,  II a.  xliii.  z.  hut  to 
preach  the  gofprl  cf  glad  tidings  to  ths  poor,  to  h:al  tbs  broken  a::d 
ffonirite  in  hearty  to  preach  for givtnefs  of  ftns  to  ths  aiptives,  Sec. 
Matth.  xii.  7.?. 


GALATlAU'u.  269 

But  here  lieth  a!i  the  difiiculty  of  this  matter,  that  when  a  man 
is  teniiled  and  call:  down,  he  may  be  able  to  raife  up  liimlelf  again, 
and  fay.  Now  I  am  bruifed  and  aflhded  enough,  the  time  of  the 
law  hath  tormented  and  vexed  me  iharply  enough  ;  now  is  the 
time  of  grace,  now  is  the  time  to  hear  Chrifl:,  out  of  whofe 
mouth  proceed  the  words  of  grace  and  life;  now  is  the  time 
to  fee,  not  the  fmoking  and  burning  Mount  Sinai,  but  the 
Mount  Moria,  v/here  is  the  throne,  the  temple,  the  mcrcy-fcat 
of  God  that  is,  Chrift,  who  is  the  King  of  rlghteoufnefs  and 
peace.  There  v/ill  I  hearken  what  the  Lord  fpeak.th  unto  me, 
•who  fpeaketh  nothing  elle  but  peace  unto  his  people. 

Nay,  the  foolifancls  of  man's  heart  is  fo  great,  that  in  this  con- 
ilid  of  confclence,  when  the  law  hath  done  his  office  and  exercifed 
his  true  miniif  ry,  he  doth  not  only  not  lay  hold  upon  the  do(5lnne 
of  grace,  which  promifeth  mod:  affuredly  the  forgivenefs  of  fins 
for  Chrift's  fake,  but  feeketh  and  procurech  to  himfelf  more  laws 
to  fatisfy  and  cjuiet  his  confcience.  If  I  live  (faith  he)  I  will 
amend  my  life,  I  will  do  this,  I  will  do  that.  Here,  except  thou 
do  the  quite  contrary,  that  is,  except  thou  fend  Mofes  away  with 
his  law,  to  thofe  that  are  fecure.  proud  and  obftinate,  and  in  thefe 
terrors  and  this  anguifh  lay  liold  upon  Chrid,  who  v/as  crucified 
and  died  for  thy  iins,  look  for  no  falvatlon. 

So  the  law,  with  its  office,  helpeth  by  occafion  to  juftification, 
in  that  it  driveth  a  man  to  the  promife  of  [;race,  and  maketh  the 
fame  fweet  and  comfortable  unto  him.  Wherefore  we  do  1101 
abrogate  the  law,  but  we  fliew  the  true  office  and  ufe  of  the  law, 
viz.  that  it  is  a  true  and  a  profitable  minifter,  which  driveth  a  man 
to  Chrill.  Therefore,  after  that  the  law  hath  humbled  thee,  tcr- 
riiied  thee,  and  utterly  beaten  thee  down,  fo  that  now  thou  art  at 
the  very  brink  of  defperation,  fee  that  thou  learn  hovv'  to  ufe  the  law 
rightly  :  For  the  office  and  ufe  of  it  is,  not  only  to  re^'cal  fin  and 
the  wrath  of  God,  but  alfo  to  drive  men  unto  Chrlil:.  This  ufe 
of  the  livv'  the  Holy  Ghoft  only  fetteth  forth  in  the  gofpel,  where 
he  witnefiTjth  that  God  is  prefent  unto  the  afiii(5ted  and  broken- 
hearted. Wherefore,  if  thou  be  bruifed  with  this  hammer,  ufe 
not  this  bruifing  perverlely,  fo  that  thou  load  thyfclf  with  more 
Jaws,  but  hear  Chiill  faymg.  Come  unto  me,  all  ye  that  labour,  and 
are  heavy  laden f  and  I  "jjU!  give  you  rejl^  Matth.  xi  28.  "When 
the  law  fo  opprefleLh  thee,  that  ail  things  feem  to  be  utterly  defpe- 
rate,  and  thereby  driveth  thee  unto  Chrift  to  feek  help  and  fuccour 
at  his  hands,  then  is  the  lav/  in  its  true  ufe,  and  th.rough  the  gofpel 
it  helpeth  to  juilification  ;  and  this  is  the  bell  and  moli  j^crftHTi  ufe 
of  the  law. 

Vvherefore,  Paul  here  beginneth  afrcfli  to  treat  of  the  law,  and 
dcfineth  v/hat  it  is,  taking  occafion  of  that  which  he  fiiid  before, 
viZ.  that  the  law  jufiihedi  not :  For  reafon  hearing  this,  bv  and 
by  doth  thus  infer,  Then  God  gave  the  law  in  vain.  It  v/as  nccef- 
fary,  therefore,  to  feek  how  to  define  the  law  truly,  and  to  fliew 
what  the  laiv  ih  ^"d  liow  it  ought  to  be  underilood,  that  it  be  not 


270  GALATIANS. 

taken  more  largely  or  more  Rraitly  than  it  fiiculd  be.  There  is 
no  law  (faith  he)  that  is  of  itfelf  neceflary  to  juftification.  There- 
fore, when  we  reafon  as  touching  riglueoufnefs,  life,  and  evciiaft- 
tng  fiivaiion,  the  law  mufi:  b-^  luterly  removed  out  of  our  light,  as 
H  it  had  never  been,  nor  neveH^fliould  be,  but  though  as  it  were 
nothing  at  all :  For  in  the  matter  of  juftification  no  man  can 
remove  the  law  far  enough  out  of  his  light  or  behold  the  only 
promife  of  God  fuflicientiy,  and  as  he  fnouk^  do.  Therefore  I 
faid  before,  that  the  law  and  the  jMoniife  nro.il:  Le  feparate  far 
afundcr,  as  touchieg  the  inward  alTeftions  and  the  inward  man, 
although  indeed,  they  are  nearly  joined  together. 

Vcrfe  i 9.    Til/  the  feed  jtJouJJ  come,  to   nvhom  the prom'ijc  luas 

inaele  ; — 

Paul  maketh  not  the  law  perpetual,  but  he  faith  that  it  was 
j>iven  and  added  to  the  promifes  for  tranfgreiTions ;  tl-at  13,  to  re- 
lirain  them  civilly,  bwt  efpecially  to  reveal  and  to  incre^fe  them 
fpiritually,  and  that  not  continually,  but  iov  a  time.  Here  it  is 
necelTary  to  know  how  long  the  power  and  the  tyranny  of  the  law 
cucht  to  endure,  which  dilcovereth  hn,  fheweth  unto  us  wh?.l  we 
are,  and  revcaleth  the  wrath  of  God.  They  whofe  hearts  are 
touched  with  an  inward  feeling  of  thefe  matters,  Ihould  fuddeqly 
pcrifh  if  they  fhould  not  receive  comfort.  Therefore  if  the  days' 
of  the  law  fnould  not  be  fnortened,  no  man  (liould  be  faved.  A 
time  therefore  mufi:  be  fet,  and  boands  limited  to  the  law,  beyond 
which  it  may  not  reign.  Kow  loi^g  then  ought  the  dominion  of 
the  law  to  endure  ?  Until  the  feed  come,  viz.  that  feed  of  which 
it  is  v/ritten,  In  thy  feed  fi:aU  all  the  families  of  the  earth  he  hh-ffcd. 
The  tyranny  of  the  law  then  muft  fo  long  continue  until  the  fulnefs 
of  the  time,  and  until  that  itzdi  of  the  blefiing  come;  not  to  the 
end  that  the  law  fliouki  bring  this  feed  or  give  righteoufnefs,  but 
that  it  fliDuld  civilly  reilrain  the  rebellious  and  cbiiinate,  and  fhut 
them  u]s  as  it  were  in  a  prifon ;  and  then  fpiritually  fhould  reprove 
them  of  fin,  humble  them  and  terrify  them,  and  when  they  are 
tlius  hum[)led  and  beaten  down,  it  Hiculd  conlfrain  them  to  look  up 
to  that  bleffed  feed. 

We  may  underfland  the  continuance  of  tl.elaw  both  r.ccording 
to  tlic  letter,  and  alfo  fpiritually.  According  to  the  letter  tlius; 
that  the  law  continued  until  the  time  of  grace.  For  all  the  prophets 
und  the  Iwjj  { fiiith  Chrift )  prcph^fied  until  Jehu.  And  from  the  days 
cfjchn  the  Ilnpt'f,  untU miVy  the  kwgdcm  of  h:  ai)en  fuJJ'ereih  lyiolaKey 
find  the  inolent  take  it  hy  forcCf  Matth.  xi.  12,  ly.  In  this  time 
Chrifi  was  baptized  and  began  to  preach.  At  what  time  al!o, 
after  the  letter,  the  law  and  ail  the  ceremonies  of  Mofts 
cen.fcd. 

Spirlaialiy  the  lav/  may  be  thus  undcrllood,  that  it  ought  not 
to  reign  in  the  ronfcience  any  lonfier  than  to  tl:ic  appointed  time  of 
this  bielTed  feed.  When  the  law  Iheweth  unto  me  my  fm,  terrifi- 
eth  me,  and  revealcth  the  wrath  and  judgment  of  Gc-d,  fo  that  I 


GALATIANS.  271 

begin  to  trenible  and  to  defpair;  there  hath  the  huv  lib  bounds, 
his  time  and  his  end  liiiiited  fb  that  he  now  ceafeth  to  exerciie  his 
tyraiinj'' any  more.  For  when  he  hath  done  his  oiTice  iuEictcntiyj 
he  hath  revealed  the  wr.ith  ci'  God,  «.nd  terrified  enough.  Here 
we  irmfl  fay,  Now  leave  off,  law;  thou  haft  done  enough;  thou 
had  terrified  and  tormented  me  enough.  JlH  thy  'waves  ati'i  thy 
b'tltCivs  have  gone  oiw  //::'  and  thy  terrors  han>e  troubled  me f  Pfil.' 
xlii.  7.  Ixix.  2.  Lordi  hide  not  thy  face  far  f rem  me  ^  put  ?ioi  ihyfr- 
vant  anvay  in  anger.,  Pfai.  xxvii.  9.  Rebuke  ine  not ^  I bcfcecbthes^ 
Inihlne  anger ^  ^c.  Pfal.  vi.  [.  When  thefe  tcrrois  and  trouhles 
come,  then  is  the  time  and  the  hour  of  the  bieffed  I'eed  come  Let 
the  law  then  give  place,  which  indeed  is  added  to  reveal  and  lo 
increafe  tranfgrelTions,  and  yet  no  longer,  but  until  that  bkiTed 
feed  be  come.  When  it  is  come,  then  let  the  lav/  leave  off  to  re- 
veal fin  and  to  terrify  any  mere;  and  let  him  deliver  up  his  kingdoni 
to  another;  that  is  to  the  bleffed  feed.  vvhoisChriit;  who  hath 
gracious  lips,  wherewith  he  accufeth  and  tcriiueth  not,  but  fpeaketh 
of  far  better  things  than  doth  the  law,  namely;  of  grace,  peace, 
forgivenefs  of  (ins,  vidtory  over  fn,  death,  the  devil  and  damna- 
tion, gotten  by  his  death  and  paffion  unto  all  believers. 

Paul  therefore  Ihewcth  by  thefe  words,  Until  the  fed  JJjould 
comey  unto  whom  the  blefiing  was  prorailed,  and  hov/long  the  law 
fiiould  endure  literally  and  fpiritually.  According  to  the  letter, 
it  ceyfed  after  the  bleffed  feed  came  into  the  world,  takinr^  uDon 
him  our  fiefh,  giving  the  holy  Ghod  and  writing  a  new  law  in 
our  hearts  :  But  the  Ipiritual  time  of  the  law  doth  not  end  at  once, 
but  continueth  tail:  rooted  in  the  confcience.  Therefore  it  is  a  hard 
matter  for  a  man  who  is  exercii'ed  Vv'ith  the  fpiritual  ufe  of  the  law, 
to  fee  the  end  of  th.e  law.  For  in  thefe  terrors  and  feelings  of  fin, 
the  rnind  cannot  conceive  this  hope,  that  Grod  is  merciful,  and  tha& 
he  will  forgive  fins  fur  Chrift's  fike  :  But  it  judgeth  only  that  God 
is  angry  with  ilnners,  and  that  lie  accufeth  and  condemneth  them. 
If  faith  come  not  here  to  raife  up  again  the  troubled  and  alHieled 
confcience,  or  eife  (according  to  the  faying  of  Chriil,  IVhere  t\vo 
or  three  are  gathered  together  in  my  najiiej  kyc.  Matth.  xviiio  20.) 
there  is  fonie  faithful  brother  at  hand  that  may  comfort  him  by  the 
word  of  God,  who  is  io  oppreiTcd  and  beaten  down  by  the  law, 
defperation  and  death  maft  needs  follow.  There  it  is  a  perilous 
thing  for  a  man  to  be  alone,  ll^o  be  unto  him  thai  is  alone  (faith 
the  preacher)  ivhen  he  fallelh ;  for  he  hath  not  another  to  help  hint 
upf  Ecclef.  iv.  1 G.  Wherefore  they  that  ordained  that  curfed' 
monkifli  and  fblitary  life,  gave  occafion  to  many  thoufands  to  de- 
fpair. If  a  man  fliould  leparate  himfelf  from  the  company  of  others 
for  a  day  or  two,  to  be  occupied  in  prayer  (as  we  read  of  Chrift, 
that  fometim.es  he  went  afide  alone  into  the  mount,  and  by  ripht 
continued  in  prayer,  Matth.  xxvi.  39.  Luke  xxii.  41.)  there  were 
no  danger  therein:  But  when  they  conilraincd  men  continually 
to  live  a  fblitary  life,  it  was  a  device  cf  the  devil  himfelf.     For 


•^vlien  a  iniii    is   tempted   aiu{    is   alone,  lie  i:,  not  uule  to  raife  up 
himlelF,  no  net  in  the  Icall  temptation  that  can  be. 

Verie  19.  ylnd  ii  tvas  crJahicA  hy  angels  hi  tl^i  hand  of  a  mediator . 

This  is  a  little  digrcffion  for  this  purpofe,  which  he  neither  de- 
claveth  nor  Hnifheth,  but  cnly  touchcth  it  by  the  way,  and  fo 
p'-ocecdetli.  For  he  returneth  to  his  purpofe,  when  he  faith, 
What !  is  the  law  then  contrary  to  the  proraifes  of  God  ?  Now, 
this  was  the  occafion  of  his  dioreifions.  He  fell  into  this  ditTcrcncc 
between  the  law  and  the  gofpel,  that  the  law  added  to  the  promiles, 
did  differ  from  the  gofpel,  not  only  in  reipetfl  of  the  time,  but  alfo 
of  the  author  and  efiicient  caufc  thereof.  For  the  lav/  was  delivered 
by  the  angels,  Plcb.  i.  but  the  gofpel  by  tlie  Lord  himfelf.  Where- 
fore the  gofpel  is  far  more  excellent  than  the  law.  For  the  law  is 
the  voice  of  the  fcrvants,  but  the  gofpel  is  the  voice  of  the  Lord 
himfelf.  Therefore  to  abafe  aiul  to  dinilnilh  the  authority  of  the 
lav/,  and  to  exalt  and  raagnify  the  gofpel,  he  laith  that  the  law 
was  a  do(5crine  given  to  continue  but  for  a  fmall  lime  (for  it  endur- 
ed but  only  until  the  fulncfs  of  the  p;  oniife,  that  is  to  fay,  until  the 
blefledfeed  came  who  fuhiled  thepromife;)  butthegofpel  was  for 
ever.  For  all  the  faitliful  have  had  always  one  and  the  felf-fame 
gofpel  from  the  beginning  of  the  world,  and  by  that  they  were 
faved.  The  Jaw  therefore  is  far  inferior  to  the  gofpel,  becaufe  it 
was  ordained  by  tlie  angels  who  were  but  fcrvants,  and  endured 
but  for  a  fl'iort  time,  whereas  the  gofpel  v/as  ordained  by  the  Lord 
himfelf  to  continue  for  ever,  Heb.  i.  /cr  it  'was  promifed  before 
the  'Uf'jrid  began.  Tit.  i.  2. 

Moreover,  the  word  of  tliC  lav/  v/as  not  only  ordained  by  the 
an2ei5  beins  but  fervants,  but  alfo  by  another  fervant  far  inferior  to 
the  angels,  namely,  by  a  man,  that  is  (as  hare  he  faitli)  by  the 
hand  of  a  mediator,  tJiat  is  to  fay,  Mofes.  Now,  Chriit  is  not  a 
fervant,  but  the  Lord  himfelf.  He  is  not  a  mediator  between  God 
and  man  according  to  the  lav/,  as  Mofes  was;  but  he  is  a  mediator 
of  a  better  teftament.  The  law  t'ncrefore  was  ordained  by  angels 
as  fervants.  For  Mofes  and  the  peo])ie  heard  God  I'peaking  in  the 
mount  Sinai ;  that  is  to  fay,  they  heard  the  angels  [peaking  in  the 
perlon  of  God.  Therefore  Stephen  faith  in  Ads  vii.  53.  Te  have 
received  the  laiv  hy  the  afprfuion  of  angels,  and  have  not  kept  ii. 
Alfo,  the  text  in  Exod.  iii.  fhewcth  plainly,  that  th;  ange! appeared 
unto  Mofes  in  ajiamc  affire,  and  [pake  unto  him  from  the  midjl  of 
toe  hnji: 

Pciul  therewith  ilirnificth  that  Chrid  is  a  mediator  of  a  far  better 
teflarricnt  tlian  Mofes.  And  here  he  alludeth  to  that  hilbry  in 
Mofes  concerning  the  giving  of  the  lav/,  which  faith,  that  Mofes 
led  ilie  people  out  of  their  tents  to  meet  with  God,  and  that  he 
placed  them  at  the  foot  of  mount  Sinai.  There  v/as  a  heavy  and 
a  hoiiible  fght.  The  whole  mount  v/as  on  a  Haming  fire.  When 
the  people  faw  this,  they  began  to  tremble ;  for  they  thought  that 


G  \LATIANS.  273 

they  rhould  have  been  fuddenly  dedroyed  in  this  fearful  temped. 
Becaufe  therefore  they  could  not  abide  the  law  founding  fo  horribly 
out  of  mount  Sinai  (for  that  terrifying  voice  of  the  law  would 
have  killed  the  people)  they  fiid  unto  Mofes  their  mediator,  Come 
thou  hither  and  hear  ivhat  the  Lord  faith y  and  fpcak  thou  unto  us. 
And  he  anfwered  /  ''nyjelf  (faith  he)  <tvas  a  med'iator  and  one  that 
Jlood  between  God  and  you  i  ^c.  By  thefe  places  it  is  plain  enough 
that  Mofes  was  appointed  a  mediator  between  the  people,  and  the 
law  fpeaking. 

Wherefore  Paul  by  this  hiftory  goeth  about  to  declare,  that  it 
is  impoffible  that  righteoufnefs  fhould  come  by  the  law.  As  if  he 
fhould  fay,  how  can  the  law  juftify,  feeing  the  whole  people  of 
Ifrael,  being  purified  and  fandtified,  yea,  and  Mofes  himfelf,  the 
mediator  between  God  and  the  people,  were  afraid  and  trembled  at 
the  voice  of  the  law,  as  it  is  faid  in  the  epiftle  to  the  Hebrews  : 
Here  was  nothing  but  fear  and  trembling.  But  v/hat  righteoufnefs 
ana  holinefs  is  this  not  to  be  able  to  bear,  yea,  not  be  able  or 
willing  to  hear  the  law,  but  to  fly  from  it,  and  fo  to  hate  it,  that 
it  is  impoffible  to  hate  and  abhor  any  thing  more  in  the  whole 
world  ?  As  the  hidory  mod:  plainly  teftifieth,  that  the  people  when 
they  heard  the  law,  did  hate  nothing  more  than  the  law,  and  ra- 
ther wifhed  death  than  to  hear  the  law. 

So  when  fin  is  difcovered,  as  it  were  by  certain  bright  beams 
which  the  law  ftiiketh  into  the  heart,  there  is  nothing  more  odious 
and  more  intolerable  to  man  than  the  law  is.  Here  he  would 
rather  choofe  death,  than  be  confbained  to  bear  thefe  terrors  of  the 
law  never  fo  little  a  time:  which  is  a  mod:  certain  token  that  the 
lawjuftifieth  not.  For  if  the  lawdidjuftify,  then  (no  doubt)  men 
would  love  it,  they  would  delight  and  take  pleafure  in  it,  and 
would  embrace  it  with  hearty  good-will.  But  where  is  this  good- 
will ?  No  where;  neither  in  Mofes,  nor  in  the  whole  people,  for 
they  were  all  aftonifhed  and  fled  back.  And  hov/  doth  a  man 
love  that  which  he  flieth  ?  Or  how  delighteth  he  in  that  which  he 
deadly  hateth  ? 

Wherefore  this  flight  flieweth  a  deadly  hatred  of  man's  heart 
againft  the  law,  and  fo  confequently  againft  God  himfelf  the  author 
of  the  law.  And  if  there  were  no  other  argument  to  prove  that 
righteoufnefs  cometh  not  by  the  law,  this  one  hiftory  were  enough 
which  Paul  fetteth  out  in  thefe  words  :  In  the  hand  of  a  mediator. 
As  though  he  would  fay,  do  ye  not  remember  that  your  fathers 
were  fo  far  unable  to  hear  the  law,  that  they  had  need  of  Mofes  to 
be  their  mediator  ?  And  when  he  was  now  appointed  to  that  office, 
they  were  fo  far  off  from  loving  of  the  law,  that  they  by  a  fearful 
flight,  together  with  their  mediator,  fliewed  themfelves  to  hate  the 
fame,  as  the  epiftle  to  the  Hebrews  witneffeth,  and  if  they  could, 
they  would  have  even  gone  through  an  iron  mountain  back  again  inlo 
Egypt :  But  they  were  inclofed  round  about  fo  that  tliey  had  no 

Nn 


:7i  GALATIANG. 

v/ay  to  Cicips.  Therefore  they  cry  unt,o  Mofcs  :  Speak  thou  with 
u~'y  and  ive  ii>tll  l^i-ar  :  But  let  n)t  God  f^cah  ivlth  us,  Icji  ive  du', 
Exod.  XX-  19.  Dcut.  V.  24.  Now  therefore,  if  they  be  notable 
to  hear  the  law,  how  ihouid  they  be  able  to  accomplifh  it  ? 

Wherefore,  if  the  people  that  were  under  the  Jaw,  were  con- 
ftrained  of  necelTity  to  have  a  mediator,  it  followeth  by  an  infallible 
confecjuence,  thdt  the  law  juflified  them  not.  \\hat  did  it  then  ? 
Even  the  fame  thing  that  Paul  faith,  "Tfje  law  entered,  that  the  of- 
fence might  abound^  Rom.  v.  20.  The  law,  therefore,  was  alight 
and  a  lun  which  (Iruck  his  beams  into  the  beasts  of  the  children  of 
Ifrael,  whereby  it  terrified  them,  and  (Iruck  into  tliem  fuch  a  fear 
of  God,  that  they  hated  both  the  law  and  the  auihor  thereof,  which 
is  a  horrible  impiety.  \V'cuid  ye  now  fiiy  that  thefe  men  were 
righteous  I  They  are  righteous  who  hear  the  law,  and  with  a  good- 
will embrace  the  fame,  and  delight  therein.  But  the  hiftory  of 
giving  the  law  witnefieth,  that  all  men  in  the  whole  world,  be  they 
never  fo  holy  (efpecially  feeing  they  who  were  purified  and  fan(51i- 
ficd  could  not  hear  the  law)  do  hate  and  abhor  the  law,  and  wi(h 
that  the  law  were  not.  Therefore  it  is  impolfible  that  men  fliould 
be  judified  by   the   law  ;    nay,  it  hath  a  quite  contrary  effed. 

Although  Paul  (as  I  have  faid)  but  doth  only  touch  this  place 
by  the  way,  and  doth  not  thoroughly  weigh  it>  nor  fully  finilh  the 
fame,  yet  he  that  fnall  diligently  and  attentively  read  it,  may  eafily 
underfland  that  he  fpeakcth  very  well  of  both  mediators,  viz.  of 
Mofes  and  of  Chrifr,  and  compareth  the  one  with  the  other,  as 
hereafter  we  will  declare.  If  he  (hould  have  profecuted  this  mat- 
ter more  largely  this  only  place  would  have  rainirtered  unto  him 
an  argument,  and  occafion  plentiful  enough,  to  write  a  new  epiftle; 
and  that  hillory  alfo,  in  the  xixth  and  xxth  of  Exodus,  concerning 
the  giving  of  the  law,  would  minidev  matter  enough  to  write  a 
qreat  volume,  although  it  v/crc  read  but  (lightly,  and  without  af- 
feclion ;  although  it  may  feem  to  be  very  barren  to  thofe  who  knov/ 
not  the  true  oihcc  and  ufe  of  the  law,  if  it  be  compared  with  other 
noly  hiftories. 

Hereby  we  may  fee  that  if  all  the  world  had  flood  at  the  mount, 
as  the  people  of  Ifrael  did,  tl:iey  v/ould  have  hated  the  law,  and 
would  have  fled  from  it  as  they  did.  The  v/hole  world,  therefore, 
is  an  enemy  to  the  law,  and  hateth  it  moll  deadly;  but  the  law  is 
holy,  righteous  and  good,  and  is  the  perfecl  rule  of  the  will  of  God. 
Hovy  then  can  he  be  1  ighteous  wl.o  doth  not  only  abhor  and  deteft 
the  law,  and  fly  from  it,  but  moreover,  is  an  enemy  of  God, 
who  is  the  c»uthor  of  the  law  ?  And  true  it  is,  that  the  ficfh  can 
do  no  otherwifc,  as  Paul  witnelleth,  Thii  carnal  mind  is  enmity 
agiiinjl  God  :  For  it  Is  notfithjeci  to  thi  lanv  of  God,  neither  indeed 
can  bct  Rom.  viii.  7.  Therefore  it  is  an  extreme  madnefs  fo  to 
hate  God  and  his  law,  that  thouxanlt  not  abide  to  hear  it,  and 
yet,  notwiihllanding,  to  aflirm  that  we  are  made  righteous  thereby. 

Wherefore,  the  fophii^ers  andfchool  divines  aie  entirely  blind. 


GALATIANS.  275 

and  underfVand  nothing  at  all  of  this  doc^irine.  They  look  orjy 
upon  the  outward  vilor  of  the  law  thinking  that  it  is  aceomplifned 
by  civil  works,  and  that  they  are  righteous  before  God,  who  do 
the  fame  externally,  rot  conlidering  the  true  and  ipiritual  eifeds 
thereof;  which  is,  ruA  to  juOify,  and  to  quiet  and  pacify  afflivfted 
confcierces,  but  to  increafe  fm,  to  terrify  the  confcience,  and  to 
engender  wrath.  They  being  ignorant  of  this,  do  vaunt  that  a. 
man  hath  a  good  will,  and  a  right  judgment  of  reafon  to  do  the 
Jaw  of  God.  But  v.-htthcr  this  be  true  or  not,  adc  the  people  of 
the  law  with  their  mediator,  who  heard  the  voice  of  the  law  in 
the  mount  Sinai.  Afl-:  *I)avid  hinifelf,  who,  as  often  as  he 
ccmplaineth  in  the  Pfalms,  that  he  was  cad  from  the  face  of  God, 
that  he  was  even  in  hell,  and  that  he  was  terrified  and  opprefild 
with  the  greatnefs  of  his  (in,  with  the  wrath  and  judgment  of  God 
fet  not  fact  fices  nor  yet  the  law  itfcif,  againil  thofe  mighty  tyrants, 
but  was  raifed  up  and  comforted  by  the  only  free  mercy  of  God. 
Thefore  the  law  jvtfifieth  not. 

If  the  law  (hould  fer ve  mine  affcdions,  that  is,  if  it  (liould  ap- 
prove mine  hypocrify,  mine  opinion  and  confidence  of  mine  own 
righteoufnef:';  if  it  fhould  fay,  that  without  the  mercy  of  God  and 
faith  in  Chrift,  through  the  help  of  it  alone  (as  all  the  wotld 
naturally  judgeth  of  the  law)  1  might  be  juftilied  before  God;  and 
moreover,  if  it  ihould  fay  that  God  is  pacified  and  overcome  by 
works  and  is  bound  to  reward  the  doers  thereof:  that  fo  having 
no  need  ot  God,  I  might  be  a  God  unto  myfelf,  and  merit  grace 
by  my  works,  and  fetting  my  Saviour  Chrifl:  apart,  might  fave 
myf^'f  by  mine  own  merits  :  If  (I  fay)  the  law  fhould  thus  ferve 
mine  atic:  ions,  then  fhould  it  be  fvveet,  dele(!l:able,  and  pleafant 
indee<*  uSo  well  can  reafon  flatter  itfcif.  Notwithflanding  this 
fnouid  no  lor^jer  continue,  bat  until  the  law  Ihould  come  io  its 
own  ufe  ?.nd  office,  then  fiiould  it  appear  that  reafon  cannot  fairer 
thofe  brigl';t  b-.^ams  of  the  law.  There  fome  Mofes  mud  needs 
come  b-tween  as  a  mediator,  and  yet,  notwithilanding,  wiihout 
any    ruu>  as  1  will  declare  hereafter. 

To  this  purpofe  ferveth  that  place  in  2  Cor.  iii.  concerning  the 
covered  face  of  Mofes,  when  Paul,  out  of  the  hilfory  ofExod. 
XKxiv.  fl-iev'eth  tliat  the  children  of  Ifrael,  not  only  did  not  know, 
but  alfo  could  not  abide  the  true  and  fpiritual  xifs  of  the  law  ;  Firfl, 
for  that  they  could  not  look  unto  the  end  of  the  law,  (faith  Paul) 
becaufe  of  the  veil  which  Mofes  put  upon  his  fajce  :  Again,  they 
could  not  look  upon  the  face  of  Mofes,  being  bare  and  uncovered, 
for  the  glory  of -his  countenance  :  For  when  Mofes  went  about  to 
talk  with  them,  he  c  )ve'ed  his  face  with  a  veil,  without  which 
they  could  not  hear  his  talk  that  i?,  they  could  not  hear  Mofes 
himfelf,  their  mediator,  unlefs  he  had  fet  another  mediator  between, 
viz.  the  veil  How  then  fhould  they  hear  the  voice  of  God,  or 
^f  an  angel,  when  they  could  not  hear  the  voice  of  Mofes,  being 

*  ,How  D.avidbcliavedb.inifflf  inlemptationj, 


276  GALATIANS. 

b  it  a  man,  yen  andalTo  their  mediator,  except  Ills  face  had  been 
covered  ?  Therefore,  except  the  blefTed  feed  come  to  raife  up  and 
comfort  him  vvho  hath  heard  the  law,  he  perifheth  through  defpc- 
ration,  in  detcfting  of  the  law,  in  hating  and  bla{|.'ieming  of  God, 
and  daily  more  and  more  oifcnding  againft  God  :  For  this  fear 
and  conclarion  of  confcience  which  the  law  bringeth,  the  deeper 
i:  pierceih  and  the  longer  it  continueth,  the  more  it  increafeth  ha 
trcd  and  blafphemy  againft  God. 

This  hiflory,  therefore,  teacheth  what  is  the  power  of  free-will. 
The  people  are  ftiicken  with  fear,  they  tremble  and  they  fly  back. 
Where  is  now  free-will  ?  Where  is  now  that  good  will,  that  good 
intent, thatrightjudgmtntofreafoawhich the  pp.{  ifts  dofomuch  boall 
of?  What  availeth  rree-will  here  in  thefe  fanditied  and  holy  men  ? 
It  can  fay  nofhing:  It  blindeth  their  reafon,  it  perverteth  their 
will,  it  receiveih  not,  it  fal uteth  not,  it  embraceth  not  with  joy  the 
Lord  coming  with  thundering  lightening,  and  fire,  into  the  mount 
Sinai;  it  cannot  hear  the  voice  of  the  Lord,  but  contrariwife,  it 
faith,  Let  not  the  Lord  fpeah  unto  us  hjl  'me  die.  We  fee  then 
what  the  flrenglh  and  power  of  free-will  is  in  the  children  of  Ifrael, 
who,  though  they  were  cleaiifed  and  fandificd,  could  not  abide 
the  hearing  of  oue  fyllable  or  letter  of  the  law.  Therefore,  thefe 
high  commendations  which  the  papifls  give  to  their  free-will,  are 
nothing  elfe  but  mere  toys,  and  doaling  dreams. 

Vcrfe  20.  Noiv  a  Mediator  is  not  a  Mediator  of  one  ; — 

Here  he  compareth  thefe  two  mediators  together,  and  that  with 
a  marvellous  brevity;  Yetio  notwithilanding,  that  he  fatisfieth  the 
att'-ni.e  reader,  who,  became  this  word  mediator  is  general,  by 
a,nd  by  underftandeth  that  Paul  fpeaketh  alfo  of  the  mediator  gene- 
rallvj  and  not  of  Mofes  only.  A  mediator  (faith  he)  is  not  a  medi" 
ator  of  one  on^y  :  But  this  word  necefTarily  comprehendeth  two, 
him  that  is  offended  and  him  that  is  the  offender;  of  whom  the 
one  hath  need  ofintercefiion,  and  the  other  needeth  none.  AVhere- 
fore  a  mediator  is  not  of  one,  but  oi  two,  and  of  fuch  two,  as  are 
at  vaiiance  between  themfelves.  So  Mofes  by  a  general  definition 
is  a  mediator,  becaufe  he  doth  the  office  of  a  mediator  between 
the  law  and  the  people,  who  cannot  abide  the  true  and  fpiritual 
ufe  of  the  law.  The  law  therefore  mull:  have  a  new  face,  and  his 
voice  muflbe  changed,  that  is,  the  voice  of  the  law  m.ufl:  be  made 
fpiritual,  or  the  law  muft  be  made  lively  in  the  inwa;d  affe«ftion, 
and  nndl  put  on  a  vifor  or  a  veil,  that  it  may  nov/  become  more 
f^lerable,  lo  that  the  people  may  be  able  to  hear  it  by  the  voice  of 
Mo'es. 

Now  the  law  being  thus  covered,  fpeaketh  no  more  in  his  ma- 
jedy  but  by  the  mouth  of  Mofes,  After  this  manner  it  doth  not 
its  ofRce  any  more,  that  is,  it  terrifieih  not  the  confcicnce  :  and 
thir  is  the  caufe  that  they  do  neither  undeiiland  nor  regard  it ;  by 
meaos  whereof  they  become  fecure,  negligent,  and  piefumptuous 


GALATIANS.  277 

hypocrites.  And  yet  Dotwithftanding  the  one  of  thefe  two  mud 
needs  be  done,  viz.  that  either  the  law  murt  be  without  its  ufc, 
and  covered  with  a  veil,  (bat  then,  as  I  have  faid,  it  maketh  h)''po- 
crites)  or  elfe  it  muft  be  in  its  ufe  without  the  veil,  and  then  it 
killeth.  For  man's  heart  cannot  abide  the  law  in  its  true  ufe, 
without  the  veil.  Ic  behoveth  thee  therefore,  if  thou  Jock  to  the 
end  of  the  law  without  the  veil,  either  to  lay  hold  on  that  bleiTed 
feed  by  faith,  that  is,  thou  mufr  look  beyond  the  end  of  the  law 
unto  Chrift,  who  is  the  accomplifhment  of  the  law,  who  may  fay 
unto  thee.  The  law  hath  terrified  thee  enough  ;  Be  of  good  coin^ 
fort.,  my  [on,  thy  fins  are  forgiven  thee^  (whereof  I  will  fpeak  more 
anon  ;)  or  elfe  fiu-ely  thou  muil  have  Moles  for  thy  mediator  with 
his  veil. 

For  this  caufe  Paul  faith,  A  mediator  is  not  a  mediator  of  one. 
Fbr  it  could  not  be  that  Mofes  fliould  be  a  mediator  of  God  alone, 
for  God  needeth  no  mediator.  And  again,  he  is  not  a  mediator 
of  the  people  only,  but  he  doth  the  office  of  a  mediator  between 
God  and  the  people,  who  were  at  variance  with  God.  For  it  is 
the  office  of  a  mediator  to  pacify  the  party  that  is  offended,  and  to 
reconcile  unto  him  the  party  who  is  the  offender.  Not  with  ftand- 
ing  Mofes  is  fuch  a  mediator  (as  i  have  faid)  as  doth  nothing  elfe 
but  change  the  voice  of  the  law,  and  maketh  it  tolerable,  fo  that 
the  people  may  abide  the  hearing  thereof,  but  he  giveth  no  power 
to  accomplifli  the  fame.  To  conclude,  he  is  a  mediator  of  the 
veil,  and  therefore  he  giveth  no  power  to  perform  the  law,  but 
only  in  the  veil.  Therefore  his  difciples,  in  that  he  is  a  mediator 
of  the  veil,  muft  always  be  hypocrites. 

But  what  fhould  have  come  to  pafs  (think  ye)  if  the  law  had 
been  given  without  Mofes,  either  before  or  after  Mofes,  and  that 
there  had  been  no  mediator,  and  moreover,  that  the  people  fliould 
neither  have  been  fuftered  to  fly,  nor  to  have  a  mediator  ?  Here 
the  people  being  beaten  down  with  intolerable  fear,  fliouid  either 
have  perifhed  forthwith,  or  if  they  fhould  have  efcaped,  there  mufl 
needs  have  come  fome  other  mediator,  who  fliould  have  fet  him- 
felf  between  the  law  and  the  people,  to  the  end  that  both  the  peo- 
ple might  by  preferved,  and  the  law  remain  in  its  force,  and  alfo 
an  atonement  might  be  made  between  the  law  and  the  people.  In- 
deed Mofes  Cometh  in  the  mean  time,  and  is  made  a  mediator,  he 
putteth  on  a  veil,  and  covereth  his  face  ;  but  he  cannot  deliver 
mens  confciences  from  the  anguifh  and  terror  which  the  law  bring- 
eth.  Therefore  when  the  poor  finner,  at  the  hour  of  death,  or  in 
the  conIli6l  of  confcience  feeleth  the  wrath  and  judgment  of  God 
for  fin,  which  the  law  revealeth  and  increafeth  ;  here,  to  keep 
him  from  defperation,  fetting  Mofes  afide  with  his  law,  he  muft 
have  a  mediator  who  may  fay  unto  him.  Although  thou  be  a  finner, 
yet  fhalt  thou  remain,  that  is,  thou  (halt  not  die,  although  the 
law,  with  its  wrath  and  maledidion  do  flill  remain. 


27^  GALATIANS. 

This  Mediator  is  Jefus  Chrilt,  who  changeth  not  the  voice  of 
the  lav/,  nor  hideth  the  fame  with  a  veil,  as  Mofes  did,  nor  leadeth 
nie  out  of  the  fight  of  the  law  ;  but  he  iettcth  himfcif  againfl  the 
Avrath  of  the  law  and  taketh  it  away,  and  fatisfieih  the  law  in  his 
own  body  by  himfelf,  and  by  the  gofpei  he  faith  unto  me,  Indeed 
ihe  law  threateneth  unto  thee  the  wrath  of  God  and  eternal  death ; 
but  be  not  afraid  ;  fly  not  away,  but  (land  fafl: ;  I  fupply  and  per- 
form all  things  for  thee  ;  I  fatisfy  the  law  for  thee.  This  is  a  Me- 
diator who  far  excelleth  Mofes,  who  fetteth  himfelf  between  God 
being  offended,  and  the  offender.  The  interceffion  of  Mof:s  here 
profiteth  nothing  ;  he  hath  done  his  office,  and  he  with  his  veil  is 
now  vanifhed  away.  Here  the  miferable  finner  being  utterly  def- 
pcrate,  or  a  man  now  approaching  unto  death,  and  God  being  of- 
fended, do  encounter  together.  Therefore  there  muft  come  a 
far  better  Mediator  than  Mofes,  who  may  fatisfy  the  \i\v,  take 
away  the  v/rath  thereof  and  may  reconcile  unto  God,  who  is  an- 
gry, -that  poor  (Inner,  miferable,  and  guilty  of  eternal  death. 

Of  this  mediator  Paul  fpeaketh  briefly,  when  he  faith  ;  ^  me- 
/I'fjior  IS  net  a  -mediator  of  one.  For  this  word  mediator  properly  • 
flgnifieth  fuch  an  one  as  doth  the  oflBce  of  a  mediator  betv/ccn  the 
party  that  is  offended,  and  the  oflfenders  :  we  are  the  offenders  ; 
God  with  his  law  is  he  who  is  offended :  and  the  offence  is  fuch, 
that  God  cannot  pardon  it,  neither  can  we  fatisfy  for  the  fame. 
Therefore  between  God,  who  of  himfelf  is  but  one,  and  us,  there 
is  wonderful  difcord-  Moreover,  God  cannot  revoke  his  law, 
but  he  will  have  it  obferved  and  kept :  and  we  who  have  tranf- 
greffed  the  law,  cannot  fly  from  the  prefence  of  God.  Chrift 
therefore  hath  fet  himfelf  a  Mediator  between  two,  who  are  quite 
contrary  and  feparate  afunder  with  an  infinite  and  everlaiHng  iepa- 
ration  and  hath  reconciled  them  together.  And  how  hath  he 
done  this?  lie  hafb put  away  (as  Paul  faith  in  another  place)  the 
hand  tvritin^  of  ordinances  that  ivas  againf  us,  (tiiat  is,  by  the  law) 
nvh'ich  nvas  contrary  to  us,  and  took  it  out  of  the  auay,  ti ailing  it  to 
his  crofs  :  and  hailing  f polled  principalities  and  poivers,  he  made  a 
fhew  rf  them  openly,  iriurnphmg  over  them  in  it.  Col.  ii.  14,  15. 
Therefore  he  is  not  a  Mediator  of  one,  but  of  two,  utterly  difa- 
greeing  between  thcmfelves. 

This  is  alfo  a  place  full  of  power  and  efficacy,  to  confound  the 
righteoufnefs  of  the  law,  and  to  J:each  us  that  in  the  matter  of  juf- 
tification,  it  ought  to  be  utterly  removed  out  of  our  light.  Alfo 
this  word  (mediator)  mlniftereth  fufhcient  matter  to  prove  that 
the  lavs^  juftifieth  not ;  For  elfe  what  need  fhould  we  have  of  a 
mediator  ?  Seeing  then  that  man's  nature  cannot  abide  the  hearing 
of  the  law,  much  lefs  is  it  able  to  accomplifli  the  law,  or  to  agree 
with  the  law. 

This  dcdirine  (which  I  do  fo  often  repeat  and  not  without  te- 
dioufncfs  do  flill  beat  into  your  minds)  is  the  true  do(flrine  of  the 
law,  which  every  ChriAian  ought  with  all  diligence  to  learn,  that 


G  A  L  A  T  I  A  N  S.  a^79 

h^  may  be  truly  otherwife  to  define  what  the  law  is,  what  is  th« 
true  ufe  and  office,  what  are  the  limits,  what  is  the  power,  the 
time  and  the  end  thereof.  For  it  hath  an  effed  quite  contrary  to 
the  judgment  of  all  men,  who  have  this  peftilent  and  pernicious 
opinion  naturally  rooted  in  them,  that  the  Jaw  juflificth.  There- 
fore I  fear,  leil  this  do(5trine  will  be  defaced  and  darkened  again, 
when  we  are  dead.  For  the  world  muft  be  repleniflied  with  hor- 
rible darknefs  and  errors  before  the  latter  day  come. 

Whofo  therefore  is  able  to  underdand  this,  let  him  underfland 
it,  that  the  law  in  true  chriftian  divinity,  and  in  its  true  and  proper 
definition,  doth  not  juftify  but  hath  a  quite  contrary  effedl.  For 
It  (heweth  and  reveaieth  unto  us  ourfelves,  it  fetteth  God  before 
us  in  his  anger ;  it  revealtth  God's  wrath,  it  terrifieth  us,  and  it 
doth  not  only  reveal  fin,  but  alfo  mightily  Increafeth  Cin^  fo  that 
where  fin  was  before  but  little,  now  by  the  lav/,  which  biingeth 
the  fame  to  light,  it  becometh  exceeding  finful  ;  fo  that  a  man  now 
beginneth  to  hate  the  law  and  to  fly  from  it,  and  with  a  perfecSl 
hatred  to  abhor  God  the  maker  of  the  law.  This  is  not  to  be  juf- 
tified  by  the  lav/  (and  that  reafon  itfelf  is  compelled  to  grant)  but 
to  commit  a  double  fin  agalnll:  the  law.  Firfl,  not  only  to  have  a 
will  fo  difagreeing  from  the  lav/  that  thou  canlt  not  hear  it ;  but 
alfo  to  do  contrary  to  that  which  it  commandeth.  And  fecondly, 
fo  to  hate  it  that  thou  would  wllh  it  were  aboliihed,  together  with 
God  himfelf,  who  is  the  author  thereof    and  abfolutely  good. 

Now,  what  greater  blafphemy,  v.'hat  fin  more  horrible  can  be 
imagined  than  to  hate  God,  to  abhor  his  kv/,  and  not  to  fufFer 
the  hearing  thereof,  which  notwlthdanding  is  good  and  holy?  For 
the  hiflory  doth  plainly  witnefs  that  the  people  of  Ifrael  refufed  to 
hear  that  excellent  law,  thofe  holy  and  molt  gracious  words  (name- 
ly, /  am  the  Lord  thy  God,  ivh'tch  have  brought  thee  out  of  the 
land  of  Egypt,  out  cf  the  houfe  of  bondage,  Evod.  xx.  2.  Thou 
JJoalt  have  no  other  God,  l^c.  Shelving  mercy  unto  thoufands,  i^c. 
Honour  thy  father  and  thy  mother,  that  thy  days  may  be  prolonged^ 
and  that  it  may  go  ivell  ivith  thee,  l^fc.  Deut.  v.  7 —  I O —  1 6. )  and 
that  they  had  need  of  a  mediator.  They  could  nor  abide  this  mod 
excellent,  perfect,  and  divine  wifdom  ;  this  moft  gracious,  fweet 
and  comfortable  do(flrine.  Let  not  God fpeah  tvith  us,  (fay  they) 
ie/i  <zve  die  :  Speak  thou  ivith  us,  ^V.  Doubtlefs  it  is  a  marvellous 
thing  that  a  man  cannot  hear  that  which  is  his  v.'hole  felicitv,  name- 
ly,  that  he  hath  a  God,  yea,  and  a  merciful  God,  who  will  ihew 
mercy  unto  him,  in  many  thoufands  of  generations  &c.  And 
moreover,  that  he  cannot  abide  that  which  is  his  chief  fafety  and 
defence,  namely,  Thcu  Jhalt  not  iill :  Thou  JJja/t  not  commit  adul- 
tery :  Thoujhait  not  feat :  For  by  thefe  words  the  Lord  hath  de- 
fended and  fortified  the  life  cf  man,  his  wife,  his  children,  and 
his  goods,  as  it  were  with  a  wall,  againft  the  force  and  violence  of 
the  wicked. 


28o  GALATIANS. 

The  law  then  can  do  nothing,  faving  that  by  its  light  it  lighten- 
eth  the  confciencc  that  it  may  know  fin,  death,  the  judgment,  and 
the  wrath  of  God.  Before  the  law  come,  I  am  fecure,  I  feel  no 
fin  ;  but  when  the  law  cometh,  fin,  death  and  hell  are  revealed 
unto  me.  This  is  not  to  be  made  righteous  but  guilty,  and  the 
enemy  of  God  ;  to  be  condemned  to  death  and  hell  fire.  The 
principal  point  therefore  of  the  law  in  true  chriftlan  divinity  is,  to 
make  men,  not  better,  but  worfe,  that  is  to  fay,  it  fheweth  unto 
them  their  fin,  that  by  the  knowledge  thereof  they  may' be  hum- 
bled, terrified,  bruifed  and  broken,  and  by  this  means  may  be 
driven  to  feek  comfort,  and  fo  to  come  to  that  blefi'ed  feed. 

Verfe  20.     But  God  is  one. 

God  offendeth  no  man,  and  therefore  needeth  no  mediator. 
But  we  offend  God,  and  therefore  wc  have  neeed  of  a  mediator, 
not  Mofes,  but  Chrifl:,  ivho  fpeaketh  jar  better  things  for  us,  l^c. 
Hitherto  he  hath  continued  in  his  digrefiion :  Now  he  returneth 
to  his  purpofe. 

Verfe  21.    Is  the  laiv  then  againjl  the  promlfcs  of  God  ? — 

Paul  faid  before,  that  the  law  juftified  not.  Shall  we  then  take 
away  the  law  ?  No,  not  fo  :  For  it  bringeth  with  it  a  certain  com- 
modity. What  is  that  ?  It  bringeth  men  into  the  knowledge  of 
themlelves,  it  difcovereth  and  increafeth  fin,  &c.  Here  now  rifeth 
another  objedion.  If  the  law  do  nothing  elfe  but  make  men  worfe 
in  fliewing  unto  them  their  fin,  then  it  is  contrary  to  the  promifes 
of  God.  For  it  feemeth  that  God  is  but  only  provoked  to  anger 
and  offended  through  the  law,  and  therefore  he  regardeth  not, 
nor  performeth  his  promifes.  We  Jews  have  thought  the  contra- 
ry, to  wit,  that  we  are  retrained  and  brtdled  by  this  external  dif- 
cipline,  to  the  end  that  God  being  provoked  thereby,  might  haftcn 
tlie  performing  of  his  promife,  and  that  by  his  difcipline  we  might 
deferve  the  promife. 

Paul  anfv/ereth,  it  is  not  fo  ;  but,  contrarlwife,  if  ye  have  re- 
gard to  the  law,  the  promife  is  rather  hindered.  For  natural  rea- 
fon  ofl'endeth  God,  who  fo  faithfully  promifeth,  while  it  will  not 
hear  his  good  and  holy  law.  For  it  faith.  Let  not  God  fpeah  iv'ith 
usj  iffc.  How  can  it  be  then  that  God  fhould  perform  his  promife 
unto  thofc,  Vv'ho  not  only  receive  not  his  law  and  his  difcipline,  but 
alfo  with  a  mortal  hatred  do  fhun  it  and  fly  from  it?  Here  there- 
fore (as  I  fiid)  rifeth  this  objeiflion,  Is  the  lanv  agalnjl  the  promife 
of  God?  This  obje(51ion  Paul  toucheth  by  the  way  and  briefly  an- 
fv/ereth, faying, 

Verfe  21.     God  forbid; — 

Why  fo  ?  Firfl,  for  that  God  maketh  no  promife  unto  us,  be- 
caufe  of  our  unworthinefs,  our  merits,  our  good  works  j  but  for 


GALATIANS.  281 

his  ov/n  goodnefs  and  mercy's  fake  in  Chrift.  He  faith  not  to 
Abraham,  all  nations  fhall  be  blefled  in  thee,  becaufe  thou  haft 
kept  the  law;  but  when  he  was  uncircumcifed,  had  no  law,  and 
was  yet  an  idolater,  he  faid  unto  him,  Get  thee  out  of  thy  oivn 
country,  ^r.  Gen.  xii.  i.  I  njuill  he  thy  fmeld,  Ifjc  Chap,  xv  i. 
Alfo,  In  thy  feedjljall  all  the  nations  of  the  earth  he  h'cffcd^  Chap, 
xxii.  18.  Thefe  are  abfolute  and  mere  promlfes,  which  God 
freely  giveth  unto  Abraham,  without  any  condition  or  refped  of 
works,  either  going  before  or  coming  after. 

This  maketh  fpecially  againft  the  Jews,  who  think  that  the 
promifes  of  God  are  hindered  becaufe  of  their  fins  God  (faith 
Paul)  doth  not  flack  his  promifes,  becaule  of  our  fins,  or  haften 
the  fame  for  our  righteoufnefs  and  merits  :  He  regardeth  neither 
the  one  nor  the  other.  Wherefore,  although  we  become  more 
llnful  and  are  brought  into  greater  contempt  and  hatred  of  God 
by  means  of  the  law,  yet  notwithftanding  God  is  not  moved  there- 
by to  defer  his  promife,  i  Pet.  iii.  9.  For  his  promife  doth  not 
fland  upon  our  worthinefs,  but  upon  his  only  goodnefs  and  mercy. 
Therefore,  where  the  Jews  fay.  The  Meflias  is  not  yet  come,  be- 
caufe our  fins  do  hinder  his  coming,  it  is  a  deteflable  dream  :  As 
though  God  fhould  become  unrighteous,  becaufe  of  our  fins,  or  be 
made  a  liar,  becaufe  we  are  liars.  He  abideth  always  juft  and 
true,  his  truth  therefore  is  the  only  caufe  tliat  he  accompliPaeth  and 
performeth  his  promife. 

Moreover,  although  the  law  do  reveal  and  increafe  fin,  yet  is 
it  not  againft  the  promifes  of  God,  vea,  rather  it  confirmeth  the 
promifes.  For  as  concerning  his  proper  work  and  end.  it  hum- 
bleth  and  prepareth  a  man  (lo  that  he  ufeth  it  rightly)  to  figh  and 
feek  for  mercy.  For  v/hen  fin  is  revealed  to  a  man  and  fo  increaf- 
ed  by  the  law,  then  he  beginneth  to  perceive  the  wickednefs  and 
hatred  of  man's  heart  againft  the  law,  and  againft  God  himfelf  the 
author  of  the  law.  Then  he  feeleth  indeed,  that,  not  only  he 
loveth  not  God,  but  alfo  hateth  and  blafphemeth  God,  v/ho  is 
full  of  goodnefs  and  mercy;  and  his  law,  which  is  juft  and  holy. 
Then  is  he  conftrained  to  confefs  that  there  is  no  good  thing  in 
him.  And  thus,  when  he  is  thrown  down  and  humbled  by  the 
law,  he  acknowledgeth  himfelf  to  be  moft  miferable  and  damna- 
ble. When  the  law  therefore  conftraineth  a  man  fo  to  acknow- 
ledge his  own  corruption,  and  to  confefs  his  fin  from  the  bottom 
of  his  heart,  then  it  hath  done  its  ofhce  truly,  and  his  time  is 
accomplil'hed  and  ended ;  and  now  is  the  time  of  grace,  that  the 
bleifed  feed  may  come  to  raife  up  and  to  comfort  him  that  is  fo  caft 
down  and  humbled  by  the  law. 

After  this  manner  the  law  is  not  againft  the  promifes  of  God : 
For,  firft,  The  promife  hangeth  not  upon  the  law,  but  upon  the 
truth  and  mercy  of  God  only  and  alone.  Secondly,  When  the 
law  is  in  its  chief  end  and  office,  it  humbleth  a  man,  and  in  hum- 
bling him,  it  maketii  him  to  figh  and  groan,  and  to  feek  the  hand 

Oo 


2cS2  C  AL  ATIANS. 

and  aid  of  the  mediator,  and  miiketh  his  grace  and  his  mercy  ex- 
ceeding Iwect  and  comfortiible  (as  is  faid,  Pfal.  cix.  21.  Thy 
mercy  is  faucet)  and  his  gift  precious  and  ir.iiiHmable.  And  by  this 
means  it  preparcth  us,  and  niaketii  us  to  apprehend  and  to  receive 
Chrift :   Fur,  as  the  poet  faith, 

Dtdc'ta  lion  mcruliy  qui  nongvjla'vit  amara;  that  is,  . 
IVhofo  halh  not  tojled  the  things  thai  are  lilltTy 
Is  p.ot  zvonhy  to  taJIs  th-:  things  that  arejkveeter. 

There  is  a  common  proverb,  that  hunger  is  the  beO:  cook. 

Like  as  thcref^ore  the  dry  earth  covereth  the  rain,  even  To  the 
law  maketh  troubled  and  al}li»5ted  fouls  to  thirfl:  after  Chri!}.  To 
fuch  Chrift  lavoureth  fvv'cetly;  to  them  he  is  nothing  elfe  but  joy, 
confohitlon  and  hfe;  and  there  bcginneth  Chrift  and  his  beneiit 
rightly  to  beknov/n. 

This  is  th-en  the  principal  ufc  of  the  law;  nameh',  when  a  man 
can  fo  ufe  it,  that  it  may  humble  him,  and  make  him  to  thirft  after 
Chrill.  And  indeed  Chrilt  requireth  thirfty  fouls,  whom  he  nioft 
lovingly  and  graciouily  ailureth  and  calleth  unto  him,  when  he  faith 
Coim;  unto  me  ah  ye  thai  hihor,  and  are  heavy  ladcn^  and  I  'will give 
you  rcjl.  Kc  delighttth  therefore  to  water  thefe  dry  grounds. 
He  pourcth  not  his  water  upon  fat  and  rani:  grou-nds,  or  fuch  as 
are  not  dry  and  covet  no  water.  Kis  benefits  are  inedimable,  and 
therefore  he  giveth  them  to  non-e  but  unto  fuch  as  have  need  of 
them,  and  earneftly  defire  them.  He  preached  glad  tidings  to  the 
poor,  Ifa.  Ixi.  i.  Luke  iv.  18.  He  gave  drink  to  the  thirfty; 
If  any  thirjl  (faith  John)  let  him  come  unto  me^  &c.  John  vii.  37. 
He  healelh  the  broken-hearted,  &c.  Pfil.  cxivii.  3.  That  is,  lie 
comfortcth  thofc  that  are  bruifed  and  affli(5i:ed  by  the  lav/.  There- 
fore the  law  is  not  againlt  the  promifes  of  God. 

^''eif:  21.  For  if  there  had  been  a  hi'VJ  given  zvhich  could  have 
given  Ife,  verily  righteovfnefsjloould  have  been  by  the  laiu. 

By  thefe  words,  Paul  fignifieth,  that  no  law  of  itfelf  is  able  to 
quicken  or  give  life,  but  only  killeth.  Therefore  fuch  v/orks  as 
are  done,  nut  only  according  to  the  laws  and  traditions  of  the  pope, 
but  alio  according  to  the  very  law  of  God  do  not  jullify  a  man 
before  God,  but  m.akc  him  a  finner;  they  do  notpacity  the  wrath 
of  God,  but  they  kindle  it;  they  obtain  not  righteoufnefs,  but  thev 
hinder  it;  they  quicken  not,  but  they  kill  and  delhoy.  Therefore 
when  he  fiith.  If  a  Iwiu  had  been  given  ivhich  could  have  brought 
life,  SiC  \.Q  teacheth  plainly,  that  the  law  of  itfelf  judilicth  not, 
but  that  it  hath  a  quite  contrary  cffed. 

Although  thefe  words  of  Paul  be  plain  enough,  yet  are  they 
obfcure  and  utterly  unknown  to  the  papiits  :  For  if  they  did  under- 
ihnd  them  indeed,  they  would  not  fo  magnify  their  free-will, 
their  natural  flrength,  the  keeping  of  the  couniels*,  the  works  of 

*  The  p.ipiflf  lioad  that  tliey  keep,  not  only  the  commandments,  but  nlfo 
the  tour.icls,  which  'Jicy  call  tlic  cxhoi  tatioi:s  ot  the  j:ol'pcl ;  and  other  w  orks 
ijci  tonur.ancletl  in  the  icriuture,  which  they  call  the  v.-oihi.  ol  lupererogatioa. 


GALATIANS.  28 


J 


fupererogatlon,  o:c.  But  left  they  (liould  feem  to  hz  manifeftly 
v.'icked,  and  plain  infidels,  in  denying  the  words  of  the  apoftle  of 
Chriil:  fo  impude«tiy,  they  have  this  pefHlent  glofs  always  ready, 
(whereby  they  pervert  the  places  of  Paul  concerning  the  law, 
which  revcaleth  fin.  and  engendereth  wrath,  that  is  to  fay,  the  ten 
commandments)  that  Paul  fpeaketh  only  of  the  ceremonial  and  not 
of  f:he  moral  law.  But  Paul  fpeaketh  plainly,  v/hen  he  faith,  If 
a  law  had  hscn  glvetiy  &c.  and  he  excepteth  no  law.  Wherefore 
this  plofs  of  the  papifts  is  not  worth  a  rufli :  For  the  laws  of  the 
ceremonies  were  as  well  conimanded  of  God,  and  as  ilraitly  kept 
as  the  moral  law.  The  Jews  alfo  kept  circumcifion  as  precifcly  as 
they  did  the  Sabbath-day.  It  is  evident  enough,  therefore,  that 
Paul  fpeaketh  cFthe  whole  law. 

Thefe  words  of  the  apoftle  are  fung  and  faid  in  the  papacy,  and 
in  all  their  churches,  and  yet,  notvv'ithflianding,  they  both  teach 
and  live  quite  contrary.  Paul  iaith  fimply,  that  no  law  was  given 
to  quicken  and  to  bring  life;  but  the  papifts  teach  the  contrary,  and 
affirm  that  many  and  infinite  lav/s  are  given  to  quicken  and  to  bring 
life.  Although  they  fay  not  this  in  plain  words,  yet  in  very  deed 
fuch  is  their  opinion,  as  their  monkifh  religion  doth  plainly  witnefs, 
befides  many  other  laws  and  traditions  of  men,  their  works  and 
merits  before  grace  and  after,  and  innumerable  wicked  ceremonies 
and  falfe  worflrippings,  which  they  have  devifed  of  their  own  heads, 
and  thofe  only  have  they  preached,  treading  the  gofpel  under  their 
feet,  and  afTurcdly  promiiing  grace,  remiflion  of  fin,  and  life  ever- 
lafHng  to  all  fuch  as  fhould  keep  and  accomplifh  the  fame.  This 
that  I  fay,  cannot  be  denied;  for  their  books,  v/hich  are  yet  extant, 
give  certain  teftimony  thereof. 

But  contrariwife,  we  affirm  with  Paul,  that  there  is  no  law, 
whether  it  be  man's  law  or  God's,  that  giveth  life.  Therefore 
we  put  as  great  difference  between  the  law  and  righteoufnefs,  as 
is  beuvcen  life  and  death,  between  heaven  and  hell.  And  the 
caufe  that  moveth  us  fo  to  affirm,  is  that  plain  and  evident  place 
of  Paul,  where  he  f^iith,  that  the  law  is  not  given  to  juiHiy,  to  give 
life,  and  to  fave,  but  only  to  kill  and  to  deftroy.  contrary  to  the 
opinion  of  all  men;  for  naturally  they  can  judge  no  otherv/ife  of 
the  lavv^,  but  that  it  is  given  to  work  righteoufnefs,  and  to  give  life 
and  falvation. 

This  difference  of  the  offices  of  the  law  and  the  gofpel,  keepeth 
all  chriftian  do^lrine  in  its  true  and  proper  ufe.  Alfo,  it  maketh 
a  faithful  man  judge  over  all  kinds  of  life,  over  the  lav/s  and  decrees 
of  all  men,  and  over  all  do6f:rines  whatfoever,  and  it  giveth  them 
power  to  try  all  manner  of  fpirits.  On  the  other  fide,  the  papifls 
becaufe  they  confound  and  mingle  the  law  and  the  gofpel  together, 
can  teach  no  certainty  touching  fiith,  works,  the  (tates  and  condi- 
tions of  life,  nor  of  the  difference  of  fpirits. 

Now  therefore,  after  that  Paul  hath  profecuted  his  confutation^ 
and  arguments  fufHciently,  and  in  good  order,  he   teacheth  that 


284  GALATIANS. 

the  ]aw  (if  ye  conflder  its  true  and  perfccfl  ufe)  is  nothing  elfe  but 
as  a  cei  tain  fchool-mafler  to  lead  us  unto  righteoufnefs  :  For  it 
humbleth  men,  it  prcpareth  and  maketh  them  apt  toreceive  the 
righteoufnefs  of  Chrift,  when  it  doth  its  own  proper  work  and 
office,  that  is  when  it  maketh  them  guihy,  terrifieth  and  bringeth 
them  to  the  knowledge  of  Hn,  wrath,  death,  and  hjll  :  For  when 
it  hath  done  this,  the  opinion  oi  man's  own  righteoufnefs  and  holi- 
nefs  vanlfheth  away,  and  Chrift,  with  his  benefits,  beginneth  to 
wax  fweet  unto  him.  Wherefore,  vhe  law  is  not  againfl:  the  pro- 
mifcs  of  God .  but  rather  coniirmeth  them .  True  it  is,  that  it  doth 
not  acomp!i{h  the  promile,  nor  bring  righteoufnefs;  notwithftand- 
ing  it  humbleth  us  with  its  excrcife  and  office,  and  fo  maketh  us 
more  thirfty  and  more  apt  to  receive  the  benefit  of  Chrift.  There- 
fore (faith  he)  if  any  law  had  been  given  which  might  have  brought 
righteoufnefs,  and  through  righteoufnefs,  life,  (for  no  man  can 
oi/tain  life  except  (uii  he  be  righteous)  then  indeed,  righteoufnefs 
Ihould  come  by  the  law.  Moreover,  if  there  were  any  ftate  of 
life  any  work,  any  religion,  whereby  a  man  might  obtain  remilli- 
on  of  fins,  righteoufnefs  and  life,  then  (hould  thefe  things  indeed, 
juflify.and  give  life.     But  this  is  impoflible;  for, 

Verfc  22.    The  fcnpfure  haih  concluded  all  under  Jin), — 

Where  ?  Firfl^,  in  the  promifes  themfelves,  as  touching  Chrill, 
as  Gen.  iii.  »  5.  1  he  feed  of  the  ivoman  Jljall  hrufe  the  head  of  the 
ferpent.  And,  Gen.  xxii  iH.  In  ihy  feed,  &c,  Wherefoever 
then  is  any  pron'.ife  in  the  fcriptures  made  unto  the  fathers  con- 
cerning Chrift,  there  the  blelTing  is  promifed,  that  is  righteouinefs 
frivation,  and  etcrral  life.  Therefore,  by  the  contrary  it  is  ev^ident 
that  ihey  who  mull  receive  the  bleffing  are  fubjedl  to  the  curfe, 
that  is,  hn  and  eternal  death  :  For  elle  to  what  end  was  the  blefling 
promifed  ? 

^secondly,  The  fcripture  ffiulteth  men  under  fin  and  under  the 
curfe,  elpecially  by  the  law,  becaufe  it  is  its  peculiar  office  to  reveal 
and  engender  wrath,  as  we  have  declared  throughout  this  epiftle, 
but  chiefly  by  this  fi-ntence  of  Paul,  For  as  many  as  arc  of  the  'works 
of  I  he  law,  are  vnder  the  r.urfe.  Gal.  lii.  IC-.  Alio  by  that  place 
which  the  apoflle  allcdgeth  ont  of  Deut.  xxvii.  uh.  Curfed  be  he 
thai  conjhm'h  v.ot  all  the  ivords  of  this  h:-zu  to  do  tha/i,  &c.  For 
tJiefe  fentences  in  plain  words  do  (hut  under  fin  aiid  under  the  curfe 
not  only  thofe  who  fin  manifeiHy  again!!:  the  law,  or  do  not  out- 
wardly accomplilh  the  law;  but  alfo  thofe  who  are  under  the  law, 
and  with  all  endeavor  go  about  to  perform  the  lame  and  luch  were 
the  Jews,  as  before  I  have  laid.  Much  more  then  doth  the  fame 
place  of  Paul  fliut  up  under  fin  and  under  the  curie,  all  monks, 
friars,  hermits,  carthufians  and  fuch  like,  with  their  profeffions, 
rules  and  religions,  to  which  they  attributed  fwch  holinefs.  that 
when  a  man  had  once  made  a  vow  of  his  profeJfion,  if  he  died  by 
and  by,  they  dreamed  that  he  went  firaight  to  hea^^en.     But  here 


GALATIANS.  285 

ye  hear  plainly  that  the  fcripture  fliutteth  all  under  fin.  Therefore 
neither  the  vow  nor  religion  of  the  Carthufian,  be  it  never  fo  ange- 
lical, is  righteoufnefs  before  God ;  for  the  fcripture  hath  fhut  all 
under  fin,  all  are  accurfed  and  damned.  Who  pronounceth  this 
fentence  ?  The  fcripture.  And  where  ?  Firft,  By  this  proraife. 
The  feed  of  the  ivornan  foall  Iruife  theferpenfs  head  :  In  theeJJjall 
be  blejfed,  &c.  and  fuch  like  places  :  Moreover,  by  the  whole  law, 
whereof  the  principal  office  is  to  make  men  guilty  of  fin.  There- 
fore no  monk,  no  Carthufian,  no  Celeftinebruifeth  the  headof  the 
ferpent,  but  they  abide  bruifed  and  broken  under  the  ferpent's 
head,  that  is,  under  the  power  of  the  devil.  Who  will  believe 
this  ? 

Briefly,  whatfoever  is  without  Chrift  and  his  promife,  whether 
it  be  the  law  of  God  or  the  lav/  of  man,  the  ceremonial  or  the 
moral  law,  without  all  exception  is  fliut  under  fin  :  For  the  fcrip- 
ture fliutteth  all  under  fin.  Now,  he  that  faith  all,  excepteth. 
nothing.  Therefore  we  conclude  with  Paul,  that  the  pohcies  and 
laws  of  all  nations,  be  they  never  fo  good  and  neceffary,  with  all 
ceremonies  and  religions  without  faith  in  Chrift,  are  and  abide  under 
(in,  death  and  eternal  damnation,  except  faith  in  Jefus  Chrift  go 
withal  or  rather  before,  as  followeth  in  the  next.  Of  this  matter 
we  have  fpoken  largely  before. 

Wherefore  this  is  a  true  p^opofition,  Only  faith  juftifieth  without 
works  (which  notwithftanding  our  adverfaries  can  by  no  means 
abide  : )  For  Paul  here  ftrongly  concludeth  that  the  law  doth  not 
quicken  nor  give  life,  becaufe  it  is  not  given  to  that  end.  If  then 
the  law  do  not  juftify  and  give  life,  much  lefs  do  works  juftify. 
For  when  Paul  faith  that  the  law  giveth  not  life,  his  meaning  is 
that  works  alfo  do  not  give  life.  For  it  is  more  to  fay,  that  the 
law  quickeneth  and  giveth  life,  than  to  fay  that  works  do  quicken 
and  give  life.  If  then  the  law  itfelf,  being  fulfilled,  (although  it 
be  impoffible  that  it  fliould  be  accomplifiied)  doth  not  juftify,  much 
lefs  do  works  juftif}^  I  conclude  therefore  that  faith  only  juftifieth 
and  bringeth  life,  without  works.  Paul  cannot  fufter  this  addition. 
Faith,  joined  with  works,  juftifieth;  but  he  proceedeth  fimply  by 
the  negative,  Rom.  iii.  20.  as  he  doth  alfo  before  in  the  fecond 
chapter;  Therefore  by  the  deeds  of  the  laiv  (faith  \\z)  Jhall  no  flejh 
he  jujlified.  And  again  in  this  place:  The  laiv  is  not  given  to 
hring  life, 

Verfe  22.    That  the  promife  by  faith  ofjefus  Chr'fl  might  be  given  to 
*  them  that  believe. 

He  faid  before  that  the  fcripture  hath  fhut  all  under  fin.  What  1 
for  ever  ?  No,  but  until  the  promife  fhould  be  given.  Now,  the 
promife  is  the  inheritance  itfelf,  or  the  blefiing  promifed  to  Abra- 
ham, viz.  the  deliverance  from  the  law,  fin,  death  and  the  devil; 
and  a  free  giving  of  grace,  righteouinefs,  falvation,  and  eternal 
life.     This  promife  (faith  he)  is  not  obtained  by  any  merit,  by  any 


286  GALATIANS. 

law,  or  by  any  work,  but  it  is  given, — to  whom  ?  To  thofc  that 
beiieve. — In  whom  ?  In  Jefus  Chrifl,  who  is  the  blefTed  feed, 
who  hath  redeemed  all  believers  from  the  curfc,  that  they  might 
receive  the  blefling.  Thefe  words  are  not  obfcure,  but  plain 
enough;  notwithftanding  we  muft  mark  them  diligently  and  weigh 
well  the  force  and  weight  thereof.  For  if  all  be  fhut  under  fin,  it 
followeth  that  all  nations  are  accurfed  and  are  deftitutc  of  the  grace 
of  God  :  Alfo,  that  they  are  under  the  wrath  of  God  and  the 
povv'cr  of  the  devil,  and  that  no  man  can  be  delivered  from  them 
by  any  other  means  than  by  faith  in  J.jfus  Chrifl:.  With  thefe 
words  therefore,  Paul  inveighcth  mightily  againft  the  fantaftical 
opinions  of  the  papifts  and  all  judiciaries  touching  the  i?w  and 
works,  when  he  faith,  that  the  prom^fe  by  fahh  of  Jefus  Chr'ifi  might 
he  given  to  them  that  hehe've. 

Now,  how  we  would  anfwer  to  thefe  fentences  which  Ipeak  of 
works  and  rewards,  I  have  fufuciently  declared  before.  And  the 
niatter  requireth  not  now,  that  v/e  jfhould  fpeak  any  '^hing  of  works. 
For  v/e  have  not  here  taken  in  hand  to  treat  of  works,  but  of  juf- 
tification,  to  wit,  that  it  is  not  obtained  by  the  law  and  works, 
fince  all  things  are  fhut  under  lln,  and  under  the  curfe ;  but  by 
faith  in  Chrift.  When  we  are  oat  of  the  matter  of  juftifi cation, 
we  cannot  fufficiently  praife  and  magnify  thole  works  which  are 
commanded  of  God.  For  Vv'ho  can  fufficiently  commend  and  fet 
forth  the  profit  and  truth  of  one  holy  work,  which  a  chriftian  dotli 
through  faith  and  in  faith  ?  Indeed  it  is  more  precious  than  hea- 
ver, or  earth.  The  whole  world  therefore  is  not  able  to  give  a 
worthy  recompence  to  fuch  a  good  work.  Yea,  the  v/orld  has 
not  the  grace  to  magnify  the  holy  works  of  the  faithful  as  they  arc 
worthy,  and  much  lefs  to  reward  them  :  For  it  fceth  them  not, 
or  if  it  do,  it  efteeracth  them  not  as  good  works  but  as  mod 
wicked  and  deteftable  crimes,  and  riddeth  the  world  of  thofe  who 
are  doers  thereof,  as  mod:  pedilent  plagues  to  mankind. 

So  Chrifl:  the  Saviour  of  the  world,  for  a  recompence  of  his 
incomprehenfible  and  ineftimable  benefits,  was  put  to  the  moft  op- 
probrious death  of  the  crofs.  The  apoflles  alfo  bringing  the  word 
of  grace  and  eternal  life  into  the  world  were  counted  the  offscour- 
ing,  and  the  outcafls  of  the  v/liole  world.  This  is  the  goodly  re- 
ward which  the  world  giveth  for  fo  great  and  unfpeakable  benefits. 
But  v/orks  done  without  faith,  although  they  h<ive  never  fo  goodly 
a  fliew  of  holinefs,  are  under  the  curfe.  Wherefore  ^o  far  off.  it 
is,  that  the  doers  thereof  fhould  deferve  grace,  righteoufnefs  and 
eternal  life,  that  rather  they  heap  fin  upon  fin.  After  this  manner 
the  pope,  that  child  of  perdition,  and  all  that  follow  him,  do  work. 
So  work  all  merit-monnersand  heretics  who  are  fallen  from  the  faith 

Verfe  23.     But  before  faith  rame^ — 

Fie  proceedcth  in  declaring  the  profit  and  neceflity  of  the  law. 
We  faid  before  that  the  law  was  added  for  tranfgrelTions  ;   Not  that 


GALATIANS.  zS-r 

it  was  the  prlncipHl  purpofe  of  God  to  make  a  law  tliat  fiiouid 
bring  death  and  damnation,  as  he  faith,  IVas  then  that  luh'icb  is 
goedi  made  death  unto  me':'  God  forbid^  Rom.  vii.  13.  For  the 
iaw  is  a  word  that  lliewcth  life,  and  driveth  men  unto  it.  There- 
fore it  is  not  only  given  as  a  minider  of  death,  but  the  principal 
ufc  and  end  thereof  is  to  reveal  death,  that  fo  it  might  be  feen  and 
known  how  horrible  fm  is.  Notwithilanding  it  doth  not  io  reveal 
death  as  though  it  tended  to  no  other  end  but  to  kill  and  to  def- 
troy ;  but  to  this  end  it  reveaieth  death,  that  when  men  are  terrified, 
calt  down,  and  humbled,  they  fliould  fear  God.  And  this  doth 
Exod.  XX.  20.  declaie.  Fear  not  (faith  Moles)  for  God  is  come 
to  prove  youy  and  that  his  fear  may  be  before  your  faces ^  that  ye  fm 
mi.  The  office  therefore  of  the  law  is  to  kill,  and  yet  fo,  that 
God  may  revive  and  quicken  again.  The  law  then  is  not  given 
only  to  kill ;  but  becaufe  man  is  proud  and  dreameth  that  he  is 
wiie,  righteous  and  holy  ;  therefore  it  is  necelTary  he  fhould  be 
humbled  by  the  law,  that  fo  this  beaft,  the  opinion  of  ri«hteouf- 
nefs,  I  fay,  might  be  llain  ;  for  otherwife  no  man  can  obtain  life. 
Although  then  that  the  law  killeth,  yet  God  ufeth  this  effecl  of 
the  law,  this  death,  I  mean,  to  a  good  end,  that  is,  to  bring  life. 
For  God  feeing  that  this  univerfal  plague  of  the  whole  world,  to 
wit,  man's  opinion  of  his  own  righteoufnefs,  his  hypocrify,  and 
confidence  in  his  own  holinefs,  could  not  be  beaten  down  bv  any 
other  means,  he  would  that  it  fnould  be  flain  by  the  law ;  not  for 
ever,  but  that  w^hen  it  is  once  flain,  man  might  be  raifed  up  agaia 
above  and  beyond  the  law,  and  there  m.ight  hear  this  voice.  Fear 
not ;  1  have  not  given  the  law,  and  killed  thee  by  the  iaw,  that 
thou  fliouldft  abide  in  this  death  ;  but  that  thou  fliouldfi:  fear  me, 
and  Hve.  For  the  prefuming  of  good  works  and  righteoufnefs 
flandeth  not  with  the  fear  of  God  :  And  where  the  fear  of  God 
is  not,  there  can  be  no  thirfting  for  grace  or  life.  God  mufl  there- 
fore have  a  (trong  hammer,  or  a  mighty  maul  to  break  the  rocks, 
and  a  hot  burning  fire  in  the  midfi:  of  heaven  to  overthrow  the 
mountains  ;  that  is  to  fay,  to  dedroy  this  furious  and  obitinate 
beaft  (this  prefamption,  I  fay)  that  v/hen  a  m.an  by  this  bruifmg 
and  breaking  is  brought  to  nothing,  he  ihould  defpair  of  his  own 
ftrength,  righteoufnefs  and  holinefs,  and  being  thus  thoroughly 
terrified,  fhould  thirfl  after  mercy  and  remiflion  of  fins. 

Verfe  23.     But  before  faith  came,  lue  luere  hept  under  the  Idiv^Jhut 
up  unto  the  faith  ivhichjhould  afterwards  be  revealed. 

That  is  to  fay,  before  the  time  of  the  gofpel  and  grace  came, 
the  ofHce  of  the  law  was,  that  we  fliould  be  fnut  up  and  kept  under 
the  fame,  as  it  were  in  prifon.  This  is  a  goodly  and  a  fit  fimilitude, 
fliewing  the  effeA  of  the  law,  and  how  righteous  it  maketh  men  ; 
therefore  it  is  diligently  to  be  weighed.  No  thief,  no  murderer,  no 
adulterer  or  other  malefacflor  loveth  the  chains  and  fetters,  the  dark 
aad  luathfome  prifon  wherein  he  lieth  fail  k)Ound  j  but  rather,  if 


288  GALATIANS. 

he  could,  he  would  hrtdk  and  beat  into  powder  the  prifon  with 
his  irons  and  fetters.  Indeed  while  he  is  in  prifon  he  refraineth 
from  doing  of  evil  ;  but  not  of  a  good  will  or  for  righteoufnefs 
fake  ;  but  becaufc  the  prifon  reltraineth  him  that  he  cannot  do  it ; 
And  now  being  fait  fettered  he  hateth  not  his  theft  and  his  murder  ; 
(yea,  he  is  forry  with  all  his  heart  that  he  cannot  rob  and  ileal, 
cut  and  flayj  but  he  hateth  the  prifon,  and  if  he  could  efcape,  he 
would  rob  and  kill  as  he  did  before. 

7^/je  laiu  Jhultef/j  men  under  Jm  liuo  luays,  civilly  and fp'iritually; 

O  UCH  is  the  force  of  the  law  and  the  righteoufnefs  thatcometh 
^^  of  the  law,  compelling  us  to  be  outwardly  good,  when  it  threat- 
eneth  death  or  any  other  punifnment  to  the  tranfgreifors  thereof. 
Here  we  obey  the  law  indeed,  but  for  fear  of  punilliment ;  that 
is,  unwillingly  and  with  great  indignation.  But  what  righteouf- 
refs  tlvis,  when  we  abf^ain  from  doinrr  evil  for  fear  of  Dunifhment? 
Wherefore  this  righteoufnefs  of  works  is  indeed  nothing  eife,  but 
to  love  (in  and  to  hate  righteoufnefs,  to  detefl:  God  with  his  law, 
and  to  iove  and  reverence  that  which  is  mofi:  horrible  and  abomi- 
nable ?  For  look  how  lieartiiy  the  thief  loveth  the  prifon  and  hatedi 
his  theft ;  fo  gladly  do  we  obey  the  law  in  accompliftiing  that  which 
it  commandeth,  and  avoiding  that  which  it  forbiddeth. 

Notwithftanding,  tiiis  fruit  and  this  profit  the  law  bringeth,  al- 
though mens  hearts  remain  never  fo  wicked,  that  firft  outwardly 
and  civilly  after  a  fort  it  refrraineth  thieves,  murderers  and  other 
malefactors.  For  if  they  did  not  fee  and  underltand,  that  fm  is 
punifhed  in  this  life  by  impriibnment,  by  the  gallows,  by  the  fword 
and  fuch  like,  and  after  this  life  with  eternal  damnation  and  hell- 
fire  ;  no  mag'rtrate  fliould  be  able  to  bridle  the  fury  and  rage  of 
men  bv  any  laws,  bonds  or  chains.  But  the  threatenings  of  the 
law  {bike  a  terror  into  the  hearts  of  the  wicked  whereby  they  arc 
bridled  aHcr  a  fort,  that  they  run  not  headlong,  as  otherwife  they 
would  do,  into  all  kinds  of  v/ickednefs.  Notwithilanding  they 
would  rather  that  there  were  no  law,  no  punifliment,  no  hell,  and 
finally,  no  God.  If  God  had  no  hell,  or  did  not  punifli  the 
wicked,  he  Diould  be  loved  and  praifed  of  all  men.  But  becaufe  he 
punifheth  the  wicked,  and  all  are  wicked  ;  therefore  in  as  much  as 
they  are  fnut  under  the  law,  they  can  do  no  otherwife,  but  mor- 
tally hate  and  biai'r;herp.c  God. 

Furthermore,  the  lav/  (liutteth  men  under  fin,  not  only  civilly, 
but  aifo  Iplritually  ;  that  is  to  fay,  the  lav/  is  alfo  a  fpiritiial  prifon, 
and  a  very  hei).  For  when  it  revealeth  fin,  threatcneth  death, 
and  the  eternal  wrath  of  God,  a  man  cannot  avoid  it,  nor  find 
any  comfort.  For  it  is  not  in  the  power  of  man  to  fiiake  off  thefe 
horrib'c  terrors,  which  the  law  ftirreth  up  in  the  confcience,  or 
any  other  angrifh  or  bitternefs  of  fpirit.  Hereof  come  thefe  la- 
mentable complaints  of  the  faints,  which  are  every  where  io  the 


G  A  L  A  T  I A  N  S.  289 

Pfalms  j  In  the  grange  ivho  ftDcdl  give  ihh  thanks i  PfLil.  vi.  5.  For 
then  is  a  man  fhut  up  in  prifon  ;  out  of  which  he  cannot  efcape,  nor 
feeth  how  he  may  be  delivered  out  of  thefe  borids,  that  is  to  fay, 
thcfe  horrible  terrors. 

Thus  the  law  is  a  prifon  both  civilly  and  fpiritually.  For  firfl 
it  reflraineth  and  (liutteth  up  the  wicked  that  they  run  not  headlong 
according  to  their  own  luft,  into  all  kinds  of  mifchief.  Again, 
it  flieweth  unto  us  fpiritually  our  fin,  terrifieth  and  humbleth  us, 
that  when  we  are  fo  terrified  and  humbled,  we  may  learn, to  know 
our  own  mifery  and  condemnation.  And  this  is  the  true  and  pro- 
per ufe  of  the  law,  fo  that  it  be  not  perpetual.  For  this  (liutting 
and  holding  under  the  law,  miifl:  endure  no  longer,  but  until  faith 
come;  and  when  faith  conicth,  then  mud  this  fpiritual  prifon  have 
an  end. 

Kere  again  we  fee,  tliat,  although  the  law  and  the  gofpel  be 
feparate  far  afunder,  yet,  as  touching  the  inward  affedions,  they 
are  very  nearly  joined  the  one  with  the  other.  This  Paul  fneweth 
when  he  faith,  IVe  ivere  kept  under  the  lazu,  and  JJout  up  unto  the 
faith,  luhich  JJjoidd  be  reveaied  unto  us.  Wherefore  it  is  not  enough 
that  we  are  lliut  under  the  law  ;  for  if  nothing  qKq  fhould  follov/, 
we  ihould  be  driven  to  defperation  and  die  in  our  fms.  But  Paul 
addeth  moreover,  that  we  are  fliut  up  and  kept  under  a  fchool- 
malter  (which  is  the  law,j  not  forever,  but  to  bring  us  unto  Chrift, 
who  is  the  end  of  the  law.  Therefore  this  terrifying,  this  hum- 
bling, and  this  (hutting  up,  muft  not  always  continue,  but  only  until 
fiiith  be  revealed,  that  is,  it  fhall  fo  long  continue,  as  fhall  be 
for  our  profit  and  our  falvation  :  So  that  when  we  are  caft  down 
and  humbled  by  the  law,  then  grace,  remillion  of  fin,  deliverance 
from  tlie  law,  fin  ahd  death  may  become  fv/eet  unto  us;  which  are 
not  obtained  by  works,  but  are  received  by  faith  alona. 

He  who,  in  time  of  temptation,  can  join  thefe  two  things  toge- 
ther fb  repugnant  and  contrary,  that  is  to  fay,  who  wlien  he  is 
thoroughly  terrified  and  call:  down  by  the  law,  doth  know  that 
the  end  of  the  law,  and  the  beginning  of  grace  or  of  faith  to  be  re- 
vealed, is  now  come,  ufetli  the  law  rightly.  All  the  wick- 
ed are  utterly  ignorant  of  this  knowledge  and  this,  cunning.  Cain 
knev/  it  not  when  he  was  fhut  up  in  the  prifon  of  the  law  ;  that  is, 
he  felt  no  terror,  although  he  had  now  killed  his  brother  ;  but  dif-^ 
lembled  the  matter  craftily,  and  thought  that  God  was  igcioiant 
thereof:  Ami  my  brotber^s  keeper?  (fdith  he. )  But  when  he 
heard  this  word.  What  hajl  thou  done  ?  The  voice  of  thy  brother'' s 
blood  crieth  unto  me  from  the  ground ^  Gen.  iv.  9,  ro.  he  began  to 
feel  this  prifon  indeed.  What  did  he  t];cn  ?  He  remained  (Hli 
(xuit  up  in  prifon.  He  joined  not  the  gofpel  with  the  law,  but 
(aid.  My  pumfoment  is  greater  than  I  can  bear,  Ver.  13.  He  only 
refpei5led  the  prifon,  not  confidering  that  the  fin  was  revealed  unto 
him  to  this  end,  that  he  fiiould  ily  unto  God  for  mercy  and  par- 
don.    Therefore  he  defpaircd and  denied  God.    He  believed  not 


2ijo  G  A  L  A  T  I  A  N  S. 

tliat  he  was  fliut  up  to  this  end,  that  grace  and  faith  might  be  re- 
vealed unto  him  ;  but  only  that  he  fhould  rdll  remain  in  the  prilon 
of  the  law. 

Thefe  words,  to  he  kept  under,  and  to  he  Jlout  up,  are  not  vain 
and  unprofitable,  but  mofl  true,  and  of  great  importance.  This 
keeping  under,  and  this  prifon,  fignifieth  the  true  and  fpiritual 
terrors,  whereby  the  confcience  is  fo  fhut  up,  that  in  the  wide 
world  it  can  find  no  place  where  it  may  be  in  faf^^ty.  Yea,  as  long 
as  thefe  terrors  endure,  the  confcience  feeleth  fuch  anguifh  and 
forrow,  that  it  thinketh  heaven  and  earth,  yea,  if  they  were  ten 
times  more  wide  and  large  than  they  are,  to  be  flraiter  and  nar- 
rower than  a  nioufe-hole.  Here  is  a  man  utterly  deftitute  of  all 
wifdom,  ftrength,  righteoufnefs.  counfel  and  luccour.  For  the 
confcieuce  is  a  marvellous  tender  thing,  and  therefore  when  it  is  fo 
llmt  up  under  ihc  prifon  of  the  law,  it  feeth  no  way  how  to  get  out  j 
2nd  this  ftraightnefs  feemeth  daily  to  increafe,  as  though  it  would 
never  have  an  end.  For  then  doth  it  feel  the  wrath  of  God,  which 
is  infinite  and  ineflimable,  whofe  hand  it  cannot  efcape,  as  Pfal. 
cxxxix.    7.   witnefieth  ;   Whither  Jljall  I JJy  from  thy  prefence  P  Sec, 

Like  as  therefore  this  worldly  prifon  or  ibutting  up  is  a  bodily 
afflidiion,  and  he  that  is  fo  fliut  up  can  have  no  ufe  of  his  body ;  even 
fo  the  trouble  and  anguifli  of  mind  is  a  fpiritual  prilon,  and  he  that 
is  fhut  up  in  this  prifon,  cannot  enjoy  quictnefs  of  heart  and  peace 
of  confcience.  And  yet  it  is  not  fo  for  ever  (as  reafon  judgeth 
when  it  feeleth  this  prifon  ;)  but  until  faith  be  revealed.  The  filly 
confcience  therefore  mud:  be  raifed  up  and  comforted  after  this 
fort ;  Brother,  thou  art  indeed  fhut  up  ;  but  perfuade  thyfelf  that 
this  is  not  done,  to  the  end  that  thou  fhouldit  remain  in  this  prifon 
for  ever.  For  it  is  written,  thtU  nve  arejhut  up  unto  the  faith  nvhich 
Jhall  he  revealed.  Thou  art  then  afflicted  in  this  prifon,  not  to 
thy  deftrudion,  but  that  thou  mayeil  be  refreflied  by  the  blefTed 
feed.  Thou  art  killed  by  the  law,  that  through  Chrifl  thou  may- 
eft  be  quickened  again,  and  reflored  to  life.  Dcfpair  not  there- 
fore as  Cain,  Saul  and  Judas  did,  who  being  thus  fhut  up,  looked 
no  fuither  but  to  their  dark  prilon,  and  there  fHll  remained: 
Therefore  they  defpaired.  But  thou  mult  take  another  way  in 
thefe  terrors  of  confcience  than  they  did  ;  that  is,  thou  muft  know 
that  it  is  well  done  and  good  for  thee  to  be  fb  fliut  up,  confound- 
ed and  brought  to  nothing.  Ufe  therefore  this  fhutting  up  rightly 
and  as  thou  fhouldft  do ;  that  is,  to  the  end  that  when  the  law 
hath  done  his  office,  faith  may  be  revealed.  For  God  doth  not 
therefore  afTiict  thee  that  thou  fhouldd  llili  remain  in  this  afili61ion. 
He  will  not  kill  thee  that  thou  fliouldfl:  abide  in  death.  /  have  now 
r.o plcajure  in  the  death  (laitli  he  by  the  prophet)  of  the  luicked.  Sec. 
Ezck.  xxxiii.  1 1 .  But  he  will  afflidl  thee,  that  fb  thou  mayeft  be 
humbled,  and  know  that  thou  halt  need  of  mercy,  and  the  benefit 
of  ChriU. 


GALATIANS.  291 

This  holding  in  prifon  then  under  the  law,  mud:  not  always  en- 
dure, but  muft  only  continue  to  the  coming  or  revealing  of  faith  ; 
which  this  fweet  verfe  of  Pfal.  cxlvii.  1 1,  doth  teach  ;  The  Lord 
taheth  pkafure  hi  them  that  fear  him  ;  that  is,  who  are  in  prifon 
under  the  law  :  but  by  and  by  after  he  addeth,  and  in  thofe  that 
hope  in  his  mercy.  Therefore  we  muft  join  thefe  two  things 
together,  which  are  indeed  as  contrary  the  one  to  the  other, 
as  may  be.  For  v/hat  can  be  more  contrary  than  to  hate  and 
abhor  the  wrath  ^f  God  ;  and  again  to  truft  in  his  goodnefs 
and  mercy  ?  The  one  is  hell,  the  other  is  heaven,  and  yet  they 
muft  be  nearly  joined  together  in  the  heart.  By  {peculation  and 
naked  knowledge,  a  man  may  eafdy  join  them  together ;  but  by 
experience  and  inward  pradice  fo  to  do,  of  all  things  it  is  the 
hardeft,  which  I  myfelf  have  often  proved  by  mine  own  experience. 
Of  this  matter  the  papifts  and  fedlaries  know  nothing  at  all.  There- 
fore thefe  words  of  Paul  are  to  them  obfcure  and  altogether  un- 
known ;  andwhen  the  law  revealeth  unto  them  their  fm,  accufeth 
and  terrifieth  them,  they  can  find  no  counfel,  no  reft,  no  help 
.or  fuccour,  but  fall  to  defperation,  as  Cain  and  Saul  did. 

Seeing  the  law  therefore  (as  is  faid)  is  our  tormentor,  and  our 
prifon,  certain  it  is  that  we  cannot  love  it,  but  hate  it.  He  there- 
fore that  faith,  he  loveth  the  law,  is  a  liar,  and  knoweth  not  what 
be  faith.  A  thief  and  a  robber  ftioiild  H^ew  himfelf  to  be  ftark 
mad,  that  would  love  the  prifon,  the  fetters  and  chains.  See- 
ing the  law  Ihutteth  us  up  and  holdeth  us  in  prifon,  it  cannot 
be  but  we  muft  needs  be  extreme  enemies  to  the  law.  To  conclude, 
fo  well  we  love  the  law  and  the  righteoufnefs  thereof,  as  a  murderer 
loveth  the  dark  prifon,  the  ftrait  bonds  and  irons.  How  then  fhould 
the  iaw  juftify  us  I 

Verfe  23.    And  fi:ut  up  unto  the  faith  which  fljould  afterwards 

he  revealed. 

This  Paul  fpeaketh  in  refpeft  of  the  fulnefs  of  the  time  wherein 
Chrift  came.  But  we  muft  apply  it,  not  only  to  that  time,  but 
aifo  to  the  inward  man.  For  that  which  is  done  as  a  hiftory,  and 
according  to  the  time  wherein  "Chrift  came,  aboliiliing  the  law, 
and  bringing  liberty  and  eternal  life  to  light,  is  always  done  fpiri- 
tually  in  every  chriftian,in  whom  is  found  continually,  fomewhile 
the  time  of  the  lavr,  and  fomewhile  the  time  of  grace.  For  the 
chriftian  man  hath  a  body,  in  whofe  members  (as  Paul  faith  in  an- 
other place)  fm  dwelleth  and  warreth.  Nov/,  I  underftand  fin 
to  be,  not  only  the  deed  or  the  work,  but  alfo  the  root  and  the 
tree,  together  with  the  fruits,  as  the  fcripture  ufcdi  to  fpeak  of  fin, 
which  is  yet  not  only  rooted  in  the  baptized  flefli  of  every  chriftian, 
but  alfo  it  is  at  deadly  war  within  it,  and  holdeth  it  captive,  if 
not  to  give  confent  unto  it  or  to  accomphfli  the  work,  yet  doth  it 
force  him  mightily  thereunto.  For  although  a  chriftian  man  do 
not  fall  into  outward  and  grofs  fm,  as  murder,  adultery,  theft  and 


292  GALATIANS. 

fuch  like  ;  yet  is  he  not  free  from  impaticncy,  murmuring,  hattng 
and  blafpheming  of  God;  wiiich  fins  to  reafon  and  the  carnal  man, 
are  akogethcr  \inknown.  Thcfc  fins  conllrain  him,  yea,  fore 
againll  his  will,  to  d.tcft  the  law,  they  compel  him  to  fly  from  the 
prcfence  of  God  ;  they  compel  him  to  hate  and  bhifpheme  God. 
For  aS  carnal  luft  is  ftrong  in  a  young  man,  iri  a  man  of  full  age 
the  dcGre  and  love  of  glory,  and  in  an  old  man  covetoufncfs;  even 
fo  i;-)  a  holy  and  a  faithful  man  impatiency,  murmuring,  hatred  and 
blafplienjy  againfl:  God  do  mightily  prevail.  '  Examplc3  hereof, 
there  arc  many  in  the  Pfalms,  in  Job,  in  Jeremiah,  and  throughout 
the  whclc  fcriptui-e.  Paul  therefore  defcribing  and  fetting  forth 
this  fpiiitual  warfare,  ufeth  ve?y  vehement  words  and  fit  for  the 
purpofe,  as  of  fighting,  rebelling,  holding  and  leading  captive, 
&c. 

Both  thefe  times  then  (of  the  law  and  the  gofpel,  I  mean)  are 
in  a  chriftian,  as  touching  the  affections  and  inward  man.  The 
tiir.e  of  the  law  is  when  the  law  exerclfeth  ine,  tormenteth  me 
with  heavinefs  of  heart,  oppreffeth  mc,  bringeth  me  to  the  knov/- 
ledge  ofiin,  and  increafeth  the  fame.  Here  the  law  is  in  his  true 
ufe  and  perfcd  work,  which  a  chrifiian  oftentinccs  feekth  as  long 
as  he  liveih.  So  there  was  given  unto  Paul  a  thorn  in  the  flc:!!, 
that  is,  the  angel  of  fatan  to  buffet  hiim,  2  Cor.  xii.  7,  He 
would  gladly  have  'felt  every  moment  the  joy  of  confcience,  the 
lauglncr  of  the  heart,  and  the  fwcet  tartc  of  eternal  life.  Again, 
he  would  gladly  have  been  delivered  from  all  trouble  and  anguifli 
of  fpirit,  and  therefore  he  defired  that,  tliis  temptation  might  be 
taken  from  him.  Notwithftanding  this  was  not  done,  but  the 
j^ord  faid  unto  him.  My  grace  is  fujficlcnt  for  thee  :  for  m^flreng^h 
h  made  pcrfefi  in  nveaknefs.  Tliis  battle  doth  every  chriftian  fee? : 
to  fpeak.of  myfclf,  there  are  many  hours  in  which  I  chide  and 
contend  with  God,  and  impatiently  refill  him.  The  wrath  and 
judgment  of  God  difplealeth  mc  :  And  again,  my  impatienc}^,  my 
munijuring,  and  fuch  like  fps  do  difpleafe  him.  And  this  is  the 
time  of  the  law,  under  which  a  chriftian  man  continually  livcth  as 
touching  the  ilefli.  T or  the  Jl-cfb  lujieth  np;ninfl  the  [pint,  and  the 
fpirit  oiHilttJl  tba  fi-fot  Gal.  v.  17.  But  in  fonie  mere,  and  in 
fome  leis. 

Tiie  time  of  grace  is,  when  the  heart  is  raifed  up  again  by  the 
promife  of  the  free  mercy  of  God,  and  fiiith.  Why  art  thou  cajl 
donvn,  0  my  foul?  yhid  <why  dofi  thou  trouble  mc  P  Pfd.  xlii.  5. 
Dofl  thou  ke  nothing,  but  the  law,  fin,  terror,  heavinefs,  defpe- 
ration,  death,  hell  and  the  dfvil  ?  Is  there  not  aifo  grace,  remiOion 
of  Ims,  rightcoufnels  confblation,  joy,  peace,  life,  heaven,  Chrifl 
and  God  ?  Trouble  me  no  more,  O  my  foul.  What  is  the  law, 
what  is  fin,  what  are  all  evils  in  comparifon  of  thefe  things?  Trufl 
in  God,,  who  hath  not  fpared  his  own  dear  Son,  but  hath  given 
him  to  the  death  of  the  crofs  for  thy  fins.  This  is  then  to  be  Ihut 
up   under  the  law  after  the  flefli,  not  for  ever,  but  till  Chrin:  be 


GAL  ATI  A  NS.  293 

revealed.  Therefore  when  thou  art  beaten  down,  tormented  and 
affli61ed  by  the  iaw,  then  fay,  Lady  Law,  thou  art  not  alone,  nei- 
ther art  thou  all  things  ;  but  befidcs  thee  there  are  yet  other  things 
much  greater  and  better  than  thou  art,  namely,  grace,  faith  and 
bleffing.  This  grace,  this  faith,  and  this  bleffing  do  not  accufe 
me,  terrify  me,  condemn  me  ;  but  they  comfort  me,  they  bid  me 
tpil  in  the  Lord,  and  promife  unto  me  viftory  and  falvation  in 
Chrift.     There  is  no  caufe  therefore  why  I  fhould  defpair. 

He  that  is  Hcilful  in  this  art  and  this  cunning,  may  indeed  be 
called  a  right  divine.  The  fantalHcal  fpirits  and  their  difciples  at 
this  day,  who  continually  boaft  of  the  fpirit,  do  perfuade  them- 
felves  that  they  are  very  expert  and  cunning  herein.  But  I,  and 
fuch  as  I  am,  have  fcarceiy  learned  the  fifft  principles  thereof.  It 
is  learned  indeed,  but  fo  long  as  the  fiefh  and  fin  do  endure,  it  can 
never  be  perfedly  learned  and  as  it  fnould  be.  So  then  a  chriftian 
is  divided  into  two  times.  In  that  he  is  flefli,  he  is  under  the  law  : 
In  that  he  is  fpirit,  he  is  under  grace.  Concupifcence,  covetouf- 
nefs,  ambition  and  pride  do  always  cleave  to  the  ilefli,  alfo  igno- 
rance, contempt  of  God,  impatiency,  murmuring  and  grudging 
againft  God  becaufe  he  hindereth  and  breaketh  oiF  oar  counfels, 
our  devices  and  cnterprizes,  and  becaufe  he  fpeedily  puniflieth  not 
fuch  as  are  v/icked,  rebellious  and  contemptuous  perfons,  &c. 
Such  manner  of  fins  arc  rooted  in  the  flefa  of  the  faithful.  Where- 
fore, if  thou  behold  nothing  but  the  fleili,  thou  flialt  abide  always 
under  the  time  of  the  law.  But  thefe  days  mull  be  fhotened,  or 
elfe  no  flefh  fhould  be  faved.  The  lav/  muft  have  its  time  ap- 
pointed, wherein  it  rauflLave  its  end.  The  time  of  the  lav/ there- 
fore is  not  perpetual,  bat  hath  its  end,  which  end  is  Jefus  Chrift. 
But  the  time  of  grace  is  eternal.  For  Chr'ijl  being  raifed from  the 
deadi  dieth  no  more^  Rom.  vi.  9.  He  is  eternal  ;  therefore  the 
time  of  grace  is  alio  eternal. 

Such  notable  fentences  in  Paul,  we  may  not  lightly  pafs  over, 
as  the  papilts  and  fedaries  are  wont  to  do.  For  they  contain 
words  of  life,  which  do  wonderfully  comfort  and  confirm  afHifted 
confciences;  and  they  who  know  and  underftand  them  well,  can 
judge  of  faith,  they  can  difcern  a  true  fear  from  a  falfe  fear  ;  they 
can  judge  of , ill  inward  affedions?  of  the  heaft,  and  difcern  all  fpirits. 
The  fear  of  God  is  a  holy  and  precious  thing,  but  it  mufl  not  aKvays 
continue.  Indeed  it  ought  to  be  always  in  a  chriftian,  becaufe  fin 
is  always  in  him ;  but  it  muft  not  be  alone ;  for  then  it  is  the  fear 
of  Cain,  Saul  and  Judas,  that  is,  a  fervile  and  a  defperate  fear. 
A  chrilHan  therefore  mull  vanquilh  fear  by  faith  in  the  v/ord  of 
grace.  He  muft  turn  away  his  eyes  from  the  time  of  the  law,  and 
look  unto  Chrift,  and  unto  faith  which  is  to  be  revealed.  Here 
beginneth  fear  to  be  fweet  unto  us,  and  maketh  us  to  delight  in 
(Jod.  For  if  a  man  do  only  behold  the  law  and  fin,  fetting  faith 
afide,  he  fhall  never  be  able  to  put  away  fear,  but  (liall  at  length 
fall  to  defpcration. 


294  GALATIANS. 

Thus  doth  Paul  very  well  diflinguifh  the  time  of  the  law  and 
grace.  Let  us  alfo  learn  rightly  to  diftlnguifii  the  time  of  them 
both  not  in  words,  but  in  the  inward  affcv^ion,  which  is  a  very 
hard  matter.  For  although  thefe  two  things  are  feparate  far  afun- 
der,  yet  are  they  moft  nearly  joined  together  in  one  heart.  No- 
thing is  more  nearly  joined  together  than  fear  and  trufl,  than  the 
law  and  the  gofpei,  than  fin  and  grace.  For  they  are  fo  united 
together,  that  the  one  is  fwallowed  up  of  the  other.  Wherefore 
there  is  no  conjundion  like  unto  this. 

At  this  place,  Wherefore  thsn  ferveth  the  lanv  ?  Paul  began  to 
difpute  of  the  law;  alfo  of  theufe  and  the  abufc  therefore,  taking 
occafion  of  that  which  before  he  had  afiirmed,  that  the  faithful  do 
obtain  righteoufnefs  by  grace  only,  and  by  the  promife,  and  not  by 
the  law.  Upon  that  difputation  rofe  this  queflion,  IV hsreforc  then 
J&r'w.th  the  law  !  For  reafon  hearing  that  righteoufnefs  or  the  blef- 
{{x\o  is  obtained  by  grace  and  by  the  promife,  by  and  by  inferreth ; 
then  the  law  profiteth  nothing.  Wherefore  tht  docftrine  of  the  law 
mud  be  diligently  conlidered,  that  we  may  know  what  and  how 
we  ought  to  judge  thereof,  Jefl:  that  either  we  reject  the  fame  alto- 
gether, as  the  fantaftical  ipirits  do  (who  in  the  year,  one  thoufand 
five  hundred  twenty  and  five,  flirring  up  the  ruiHcai  people  to  fedi- 
tion,  laid,  that  the  liberty  of  tlic  gofpei  giveth  freedom  to  all  men 
from  all  manner  of  laws,)  or  elfeleft  we  fliould  attribute  the  force 
of  juftification  to  the  law.  For  botli  forts  do  offend  againlt  the 
law;  the  one  on  the  right  hand,  who  will  be  juftified  by  the  law; 
and  the  other  on  the  left  hand,  who  v/ill  be  quite  delivered  from 
the  law.  We  muft  therefore  keep  the  highv/ay,  fo  that  we  neither 
rejeft  the  law,  nor  attribute  more  unto  it  than  we  ought  to  do. 

That  which  I  have  before  fo  often  repeated  concerning  both  the 
ufv-'S  of  the  law,  namely,  the  civil  and  the  fpiritu^d  ufe,  do  lufhci- 
ertly  declare  that  the  law  is  not  given  fur  the  righteous  ;  but  (as 
Paul  faith  in  another  place)  for  the  unrighteous  and  rebellious. 
Now,  of  the  unrighteous  there  are  two  forts,  they  who  are  to  be 
juftified,  and  they  who  are  not  to  be  juftified.  They  that  are  not 
to  be  juftified  muft  be  bridled  by  the  civil  ufe  of  the  law;  for  they 
muft  be  bound  with  the  bonds  of  the  law,  as  favage  and  untamed 
beafh  are  bound  with  cords  and  chains.  This  ufe  of  the  law  hath 
no  end,  and  of  this  Paul  here  fpeaketh  nothing.  Bat  they  that  are 
to  be  juftified,  are  exercifed  with  the  fpi ritual  ufe  of  the  law  for  a 
time;  for  it  doth  not  always  continue,  as  the  civil  ufe  of  the  law 
doth;  but  it  looketh  to  faith  which  is  to  be  revealed,  and  when 
Chrift  Cometh,  it  fhall  have  its  end.  Hereby  wc  may  plainly  fee 
that  all  the  fentcnces  wherein  Paul  treateth  of  the  Ipiritual  ufe  of  the 
law,  muft  be  underftood  ofthofe  who  are  to  be  juftified,  and  not 
of  thofe  who  are  juftified  already.  For  they  whoare  juftified  alrea 
dy,  in  asmuchas  they  abide  in  Chrift,  are  far  above  all  law.  The 
law  then  muft  be  laid  upon  thofe  that  are  to  be  juftified,  that  they 


GALATIANS.  ig^ 

may  be  fiiut  up  in  the  prifon  thereof,  until  the  rightcoufnefs  of 
faithcome;  not  that  they  attain  this  righteoufnefs  through  the  law 
(for  that  were  not  to  ufe  the  law  rightly, but  to  abufe  it;)  but 
that  when  they  are  calt  down  and  humbled  by  the  law,  they 
Oiould  fly  unto  Chrift,  who  is  the  end  of  the  lanu  for  righteoufnefs, 
to  every  one  that  beiieveth,   Rom.  x.  4. 

Now,  the  abufers  of  the  law,  are  firil:,  all  the  jufticiaries  and 
hypocrites  who  dream  that  men  are  juftified  by  the  law.  For  that 
ufe  of  the  law  doth  not  exercife  and  drive  a  man  to  faith  which  is 
to  be  revealed,  but  it  maketh  carelefs  and  arrogant  hypocritesj 
fwelling  and  prefuming  of  the  righteoufnefs  of  the  law,  and  hind- 
ereth  the  righteoufnefs  of  faith.  Secondly,  They  abufe  the  law 
who  will  utterly  exempt  a  chriftian  man  from  the  law,  as  the  brain 
iick  anabaptift  went  about  to  do;  which  was  the  occafion  that  they 
raifed  up  that  fedition  of  the  ruftical  people.  Of  this  fort  there  arc 
very  many  alfo  at  this  day  who  profefs  the  gofpel  with  us,  who  be- 
ing delivered  from  the  tyranny  of  the  pope  by  the  doftrine  of  the 
gofpel,  do  dream  that  the  chriftian  liberty  is  a  diflblute  and  a  car- 
nal liberty  to  do  whatfoever  they  lift.  Thefe  (as  Peter  faith)  have 
the  liberty  of  the  fpirit,  as  a  cloke  of  malieioufnefs,  through  which 
the  name  of  God  and  the  gofpel  of  Chrift  is  flandered  every  where 
1  Pet.  ii.  16.  and  therefore  they  fliall  once  fuffer  worthy  punifhment 
for  this  their  ungodlinefs.  Thirdly,  Such  do  alfo  abufe  the  law, 
who  feeling  the  terrors  thereof,  do  not  underftand  that  fuch  terrors 
ought  no  longer  to  continue,  but  unto  Chrift.  This  abufe  in  them 
is  the  caufe  that  they  iall  to  defperation  j  as  in  the  hypocrites  it  is  the 
caufe  of  arrogancy  and  prefumption. 

Contrariwife ,  the  true  ufe  of  the  law  can  never  be  efteemed 
and  magnified  as  it  is  worthy,  namely,  that  when  the  confcience 
fhutup  under  the  law,  defpaireth  not,  but  being  inftrudled  by  the 
wifdom  of  the  Holy  Ghoft,  concludeth  with  itfelf  after  this  fort, 
I  am  indeed  fliut  up  as  a  prifoner  under  the  law,  but  not  for  ever; 
yea,  this  fhutting  up  flialiturn  to  my  great  profit.  How  fo?  Be- 
caufe  that  I  being  thus  fhut  up,  fliall  be  driven  to  figh,  and  feek  the 
hand  of  a  helper,  &c-  After  this  manner  the  law  is  as  an  infor- 
cer,  which  by  compulfion  bringeth  the  hungry  unto  Chrift,  that 
he  may  fatisfy  them  with  his  good  things-  Wherefore  the  true 
office  of  the  law  is  to  fhew  unto  us  our  fins,  to  make  us  guilty,  to 
humble  us,  to  kill  us,  and  to  bring  us  down  to  hell,  and  finally, 
to  take  from  us  all  help,  all  fuccour,  all  comfort ;  but  yet  altoge- 
ther to  this  end,  that  we  may  be  juftified,  exalted,  quickened  to 
life,  carried  up  into  heaven,  and  obtain  all  good  things.  There- 
fore it  doih  not  only  kill,  but  it  killeth  that  we  may  live. 

Verfe  24.   Wherefore  the  laiv  was  our  fchool-majler  to  brsng  us  unS9 

Chr'ifl, 

Here  again  he  joineth  the  law  and  the  gofpel  together,  (which 
are  feparate  fo  far  afunder)  as  touching  the  aife<ftions  and  inward 


J56  CALATIANS. 

man,  wlicn  he  fiilLh,  the  law  Is  a  fchool-miidcr  to  Chrift.  This 
finiilitude  alfo  cf  the  fchool-maflcr  is  worthy  to  be  noted.  Although 
a  fchool-madcr  be  very  profitable  and  neceflary  to  inftiutft  and  to 
bring  up  children,  yat  fiiew  me  one  child  or  fcholar  who  loveth 
his  niader.  What  love  and  obedience  the  Jews  flicwed  unto  their 
Mofes,  it  appeareth  in  that  every  hour  (as  the  hiftory  witneiT^th) 
they  would  with  all  their  hearts  have  floned  him  to  deaih,  Exod. 
xvii.  4.  It  13  not  pofiible  therefore  that  the  fcholar  fliould  love  his 
mailer.  For  how  can  he  love  him  who  keepeth  him  in  prifon,  who 
fuffereth  him  net  to  do  that  which  gladly  he  would  ?  And  if  he 
do  any  thing  againft  his  commandment,  by  and  by  ha  is  rebuked 
and  challifed,  yea,  and  is  conilraincd  moreover,  to  kifs  the  rod 
when  he  is  beaten.  Is  not  this  (I  pray  you)  a  goodly  rightcouf- 
nefs  and  obedience  of  the  fcholar,  that  he  obcycth  his  mafler  Co 
feverelv  threatening  and  fo  fharply  corrcc^Hng  him,  and  kilTeth  the 
rod  ?  But  doth  he  this  with  a  good  will  ?  As  foon  as  his  mafter 
hath  turned  his  back,  he  breaketh  the  rod,  or  cafleth  it  into  the 
lire.  And  if  he  had  any  power  over  his  mafler,  he  would  not 
fuller  himfelf  to  be  beaten  of  him,  but  rather  he  would  beat  him. 
And  yet,  notwithflanding  the  fchool-mafler  is  very  neceffary  for 
the  child,  to  inftruft  and  to  challife  him;  otherwife  the  child 
without  his  difcipline,  inltrudion  and  good  education,  fhould  be 

utterly  loft. 

The  fchool-mafter  therefore,  is  appointed  for  the  child  to  teach 
him  to  brin'^him  up,  and  to  keep  him,  as  it  were  in  prifon.  But 
to  what  end,  or  how  long  ?  Is  it  to  the  end  that  this  ftrait  and 
fharp  dcalin^T  of  the  fchool-mafter  (hould  always  continue,  or  that 
the  child  fiiould  remain  in  continual  bondage  ?  Not  fo,  but  only 
for  a  time,  that  this  obedience,  this  prifon  and  correction  might 
turn  to  the  r)rotit  of  the  child,  that  when  the  time  cometh,  he  might 
be  his  father's  heir.  For  it  is  not  the  rather's  will,  that  his  fbn 
fhould  be  always  fabjed  to  the  fchool-mafler,  and  always  beaten 
with  rods;  but  tliat  by  his  inflrudion  and  difcipline,  he  might  be 
made  able  and  meet  to  be  his  father's  fuccefTor. 

Even  fo  the  lav?f  (faith  Paul)  is  nothing  elfe  but  a  fchoolmafter  : 
Not  for  ever,  but  unal  it  have  brought  us  unto  Chrill  ;  as  in  other 
words  he  faid  alfo  before,  'TLe  hiiu  auas  added  hecauje  of  tranf- 
^refjtons,  till  the  feed  Jhoidd  come.  Alfo,  the  fcnpturs  hcth  concluded 
all  vv.der  fin,  ^c.  Again,  ivs  ivere  kept  imder  the  laiv,  fout  up 
unto  ihcfatlh  'which  fl:~ju!d  afiertvards  he  revealed.  Wherefore  the 
law  is  not  only  a  fchoolmafter,  but  it  is  a  fchoolmafler  to  bring  us  unto 
Chriir.  For  what  a  fchoolmafler  were  he  who  would  always  tor- 
ment and  beat  the  child,  and  teach  him  nothing  at  all  ?  And  yet 
fuch  fchoolmaflers  there  were  in  time  pall,  when  fcliools  were 
nothing  elfe  but  a  prifon  and  a  very  hell,  the  fchoolmaflers  cruel 
tyrants  and  very  butchers.  The  children  were  always  beaten, 
they  learned  with  continual  pain  and  travail,  and  yet  fev/  of  them 
came  to  any  proof.  The  law  is  not  fi-.ch  a  fchoolmafler.  For  it 
^oih  not  only  terrify  and  Loiment  (as  the  foolilli  f:hoo]maftf;*-bcat- 


« 


GALATTANS.  297 

eth  his  fcholars  and  teacheth  them  nothing;)  but  with  his  rods 
he  driveth  us  unto  Chrifl:-;  like  as  a  good  fchoohnafbr  inftrudeth 
and  exercifeth  his  fcholars  in  reading  and  writing,  to  the  end  they 
may  come  to  the  knowledge  of  good  letters  and  other  profitable 
things,  that  afterwards  they  may  have  a  delight  in  doing  that, 
which  before  when  they  were  confrrained  thereunto,  they  did 
again  11:  their  wills. 

By  this  goodly  fimilitude,  Paul  llieweth  what  is  the  true  ufe  of 
the  law,  namely,  that  it  juftififth  not  hypocrites,  for  they  remain 
without  Chrifl:  in  their  prefumption  and  fi:curity  ;  and  contrariwife, 
that  it  leaveth  not  in  death  and  damnation  thofe  that  are  of  a  con- 
trite heart  (fo  that  they  ufe  it  as  Paul  teacheth)  but  driveth  them 
unto  Chrifl:.  But  they  who  in  thefe  terrors  continue  (lill  in  their 
wickednefs,  and  do  not  apprehend  Chrifl  by  faith,  do  fall  at  length 
into  defperation.  Paul  therefore,  in  this  allegory  of  the  fcholniaf- 
ter,  mofl:  lively  expreffeth  the  true  ufe  of  the  law.  For  like  as 
the  fchoomafl:er  reproveth  his  fcholars,  grieveth  them  and  maketh 
them  heavy,  and  yet  not  to  the  end  that  this  bondage  Ihouid  al- 
ways continue,  but  that  it  fhould  ceafe  when  the  children  are  v/ell 
brought  up  and  infl:ruded  accordingly,  and  that  afterwards  without 
any  confl:raint  of  the  fchoolmailer,  they  fhould  chearfully  enjoy 
their  liberty  and  their  father's  goods  ;  even  fo  they  who  are  vext 
and  opprefTed  with  the  lav/,  do  know  that  thefe  terrors  and  vexa- 
tions fhall  not  always  continue,  but  that  thereby  they  are  prepared 
to  come  unto  Chrifl:,  who  is  to  be  revealed,  and  fo  to  receive  the 
liberty  of  the  fpirit,  &c. 

Verfe  24.     That  nve  nvght  he  jujilfied  by  faith. 

The  law  is  not  a  fchoolmafl:er  to  bring  us  unto  another  law-CTiver 
who  requireth  good  works,  but  unto  Chrifl:  our  juflifler  and  Sa- 
viour, that  by  faith  in  him  we  might  be  be  juflified,  and  not  by 
works.  But  when  a  man  feeleth  the  force  and  flrength  of  the 
lav/,  he  doth  not  underflandnor  believe  this.  Therefore  he  faith, 
I  have  lived  wickedly,  for  I  have  tranfgrefTed  all  the  command- 
ments of  God,  and  therefore  I  am  guilty  of  eternal  death.  If 
God  would  prolong  my  life  certain  years,  or  at  leafl:  certain  months, 
I  would  amend  my  life,  and  live  hoHly  hereafter.  Here,  of  the 
true  ufe  of  the  law,  he  maketh  an  abufe.  Reafon  being  overtaken 
in  thefe  terrors  and  Itraits,  is  bold  to  promife  unto  God  the  ful- 
filling of  all  the  works  of  the  whole  law.  And  hereof  came  fo 
many  fe^ls  and  fwarms  of  monks  and  religious  hypocrites,  fo  ma- 
ny ceremonies  and  fo  many  works,  devifed  to  deferve  grace  and 
remilTion  of  fins.  And  they  who  devifed  thefe  things,  thouoht 
that  the  law  was  a  fchoolmafter  to  lead  them,  not  unto  Chrifl, 
but  unto  a  new  law,  or  unto  Chrifl  as  a  law-giver,  and  not  as  one 
that  hath  aboliflied  the  law. 

But  the  true  ufe  of  the  law  is  to  teach  me,  that  I  am  brought 
to  the  knowledge  of  my  fm  and  humbled,  that  fb   I   may  come 


293  GALATIAN3. 

v.nto  Chi'IH:,  and  niny  be  jufliftificd  by  faith.  But  falih  is  neiiiief 
law  nor  work,  but  an  airured  confid-fnce  wliich  apprchendcth 
Chrilt,  luho  IS  th::  end  cf  the  laivy  Rom.  x.  4.  And  how.''  Not 
that  he  hath  obohflicd  the  old  law  and  given  a  new  one,  or  that 
he  13  a  judge  \vho  muft  bs  paciiied  by  works,  as  the  pai)in:s  have 
taught  ;  but  he  is.  the  end  of  the  law  to  all  thofe  tl^it  btlieve,  that 
is  to  fay,  every  on^  that  believeth  in  him  is  righteous,  and  the  law 
fliall  nevtr  accufe  him.  The  law  then  is  good,  holy  and  jull, 
:t  a  man  vie  it  as  he  fbould  do.  Now  they  that  abufe  the 
ia\v,  are  tiril:,  hypocrites,  who  attribute  unto  the  law  a  power 
to  juiHfy,  and  fecondly,  they  "who  do  defpair,  not  knowing  that 
the  law  is  a  fchoolmalier  to  lead  them  unto  Chrill,  th.it  the  law 
humbleth  them  not  to  their  dellruclion .  but  to  their  falvation  ; 
For  God  woundeth  that  he  may  heal  again  j  he  killeth  that  he 
may  quicken  again. 

Now,  Paul  (as  before  I  have  faid)  fpeaketh  of  thofe  that  are 
to  be  julHhed,  and  not  of  thofe  who  are  jullified  already.  There- 
fore when  thou  goert  about  to  reafon  as  concerning  the  law,  thou 
mull:  take  the  matter  of  the  law,  or  that  wheieupon  the  law  work- 
eth,  namely,  the  /Inner  and  the  wicked  perfon,  whom  the  law 
iullifieth  not,  but  fetteth  (In  before  his  eyes,  eafletb  him  down, 
nnd  bringeth  him  to  the  knowledge  of  himfelf ;  it  iheweth  unto 
Ijim  hell,  the  wrath  and  the  judgment  of  God.  This  is  indeed 
the  proper  office  of  the  law.  Then  followeth  the  ufe  of  this  of- 
fice, to  wit,  that  the  linner  may  know  that  the  law  doth  not  re- 
veal unto  him  his  fm  and  thus  humbleth  him,  to  the  end  he  Ihould 
defpair  ;  but  that  by  this  accufmg  and  bruifmg.  it  may  drive  him 
unto  Chrift  tlie  Saviour  and  comforter.  When  this  is  done,  he 
is  no  longer  under  the  fchoolmailer.  And  this  ule  is  very  necef- 
farv  :  For  feeing  the  whole  world  is  overwhelmed  with  fin,  it 
hath  need  of  this  miniilry  of  tlie  law,  that  fin  may  be  revealed  ; 
otherwife  no  man  (hould  ever  attain  to  righteoufnefs,  as  before  we 
have  largely  declared.  But  what  worketh  the  lav/  in  them  that 
are  already  jullificd  by  Chrid  ?  Paul  anfwereth  by  thefe  words, 
which  are  as  it  v/ere  an  addition  to  that  which  goeth  bciore. 

Vcrf::  25.    But  aj:cr  iJxit  falih  is  com?,   ive  are  no  longer  under 
Li  fchoolmajhr 

That  is  to  fay,  we  are  free  from  the  law,  from  the  prifon,  and 
from. our  rchoohnailer  ;  tor  v;hen  faith  is  revealed,  the  law  terri- 
lieih  and  tormeiiteth  us  no  more.  Paul  here  fpeaketh  of  faith  as 
it  was  preached  and  pub'illied  urto  the  world  by  Chrifl:  in  the  time 
before  r:':!pointcd.  For  Chrid:  taking  upon  him  Our  llelh,  came  once 
into  the  world;  he  aboliflicd  the  law  with  all  its  effeds,  and  deli- 
vered from  eternal  death  all  thofe  who  receive  his  benefits  by  faith. 
If  therefore  ye  look  unto  Chrifl:  and  that  whith  he  hath  done, 
there  is  now  no  law.  For  he  coming  in  the  time  appointed,  took 
^v^ay  the  law.     Nov/>  fiace  the  law  is  gone,  we  are  not  kept  under 


GALATIANS.  299 

the  tyranny  thereof  any  more;  but  we  liv'e  in  joy  and  fafety  u.ndsr 
Chrift,  who  now  fweetiy  reigneth  in  us  by  his  Spirit.  Now, 
where  the  Lord  rei^nethj  there  is  hherty.  Wherefore,  if  we 
could  perfectly  apprehend.  Chriit  who  hath  aboiifhed  the  L^w  by 
his  death,  and  hath  reconciled  us  unto  his  Vather,  that  fchool- 
mafter  fnould  have  no  power  over  us  at  all.  But  the  law  of  th^jgfc^^^l 
menibers  rebelling  againft  the  law  of  the  mind,  letteth  us  that  we  •  '  '  M. 
cannot  perfe<^ly  lay  hold  upon   Chrifl:.     Ihe  dckO:  therefore  is  . 

not  in  Chrii]:,  but  in  us,  who  have  not  yet  put  off  this  flefHpS^JJjJwJ 
whom  fin  continually  cleaveth  as  long  as  we  live.  Wherefore  as 
touching  ourfelves,  we  are  partly  free  from  the  law,  and  partly 
under  the  law.  According  to  the  fpirit,  we  ferve  with  Paul  the 
law  of  God;  but  according  to  the  iiefn,  the  lav/ of  fin,  Rom. 
vii.  ult. 

Hereof  it  followeth,  that  as  touching  the  confcience  we  are  fully 
delivered  from  the  law,  and  therefore  that  fchool-rnafter  muil  not 
rule  in  it,  that  is,  he  mud  not  afHidl  it  with  his  terrors,  threaten- 
ings  and  captivity.     And  akhough  it  go  about  fo   to  do  never  fo 
much,  yet,  is  not  the  confcience  moved  therewith.     For  it  hath 
Chrift  crucified  before  her  eyes,  who  hath  removed  all  the  offices 
of  the  law  out  of  the   confcience;  Molting  out  the  hand  ivrit'ing  of 
ordinance  that  teas  againji  w.r,  15 c   CoIofT.  ii.  14.     Therefore, 
even  as  a  virgin  knoweth  no  man ;  fo  the  confcience  muft  not  only 
be  ignorant  of  the  law,  but  alio  it  mud  be  utterly  dead  unto  the 
law,  and  the  law  likewife  unto  the  confcience.     This  is  not  done 
by  any   works,  or   by  the  righteoufnefs  of  the  lav/,  but  by  faith 
which  apprehendeth  and  layeth  hold  upon  Chritl.     Notwithftand- 
ing  fin  cleaveth  (till  in    the  flefh  as    touching   the   effedt  thereof, 
which  oftentimes  accufeth  and  troubleth  the  confcience.     So  long 
then  as  the  iiefh  doth   remain,  fo  long  this  fchool-mafter  the  law 
doth  alfo  remain,  which  many  times  terrifieth  the  confcience,  and 
makerh  it  heavy  by  reveahng  of  fin  and  threatening  of  death.    Yet 
is  it  raifed  up  again  by  the  daily  coming  of  Chrifl: ;  who  a3  he  came 
once  into   the   v/orld  in  the  time   before  appointed,  to  redeem  us 
from  the  hard  and  fliarp  fervitude  of  our  fchool-mafler ;  even  fo  he 
cometh  daily  unto  us  Ipiritually,  to  the  end  that  we  may  increafe 
in  faith  and   in   the  knowledge  of  him,  that  the  confcience    may 
apprehend  him  more  fully  and  perfectly  from  day  to  day,  and  that 
the  lav/  of  the  flefh  and  of  fin.  with  the  terror  of  death  and  all  evils 
that  the  law  bringeth  with  it,  may  daily  be  diminifhed  in  us  more 
and  more.     As  long  then  as  we   live  in  the  fiefh,  which  is  not 
without  fin,  the  law  oftentimes  returneth   and   doth  its  office,  in 
one  more  and  in  another  Icfs,  as  their  faith  is  ftrong  or  weak,  and 
yet  not  to  their  dellradlion,  but  to  their  falvatioo.      For  this  is  the 
exer^ii^of  thci||^j»v  in  the  faints,   namely,  the  continual  mortifica- 
tion (^he  flefh,  ofrcafon,  and  ofourown  flrength,  and  the  daily 
rcnev/ing  of  our  inward  man,  as  It  is  faid  in  2  Cor.  iv.  16. 


300  G  A  L  A  T  I  A  N  S. 

We  receive  then  the  firfl:  fruits  of  the  Spirit;  the  leaven  is  hid 
in  the  mafs  of  the  dough;  but  all  the  dough  is  not  yet  leavened; 
no  it  is  yet  only  begun  to  be  leavened.  If  I  behold  the  leaven,  I 
fee  nothing  elfe  but  pure  leaven  :  But  if  I  behold  the  whole  mafs, 
I  fee  that  it  is  not  all  pure  leaven,  that  is  to  fay,  if  1  behold  Chrift, 
I  am  altogether  pure  and  holy,  knowing  nothing  at  all  of  the  law, 
far  Chrift  is  my  leaven.  But  if  I  behold  mine  own  fleih,  I  feel 
in  myfelf  covctoufnefs,  lud,  anger,  pride  and  arrogancy;  alfo  the 
_fearof  death,  heavinefs,  hatred,  murmuring  and  impatiency  agamft 
'^  "God.  Tlie  more  thefe  fins  are  in  me  the  more  is  Chrift  abfent 
from  me,  or  if  he  be  prefent,  he  is  felt  but  a  little.  Here  have  we 
need  of  a  fchool.mailer  to  exercife  and  vex  this  ftrong  afs  the  flefh, 
that  by  this  exerciie  fins  may  be  diminifhed,  and  a  way  prepared 
unto  Chrifh  For  as  Chrift  came  once  corporally  at  the  time  ap- 
pointed, abolifhed  the  whole  law,  vanquifhed  fin.  deflroyed  death 
and  hell;  even  fo  he  cometh  fpiritually  without  calling,  and  daily 
quencheth  and  killeth  thefe  iins  in  us. 

This  I  fay,  that  thou  mayeft  be  able  to  anfwer,  if  any  (hall 
thus  objedt,  Chrifl:  came  into  the  world,  and  at  once  took  away  all 
our  fins,  and  cleanfedus  by  his  blood;  what  need  we  then  to  hear 
the  gofpel,  or  to  receive  the  fiicraments  ?  True  it  is,  that  in  as 
much  as  thou  beholdeft  Chrift,  the  lav/  and  fm  are  quite  abolifhed. 
But  Chrift  is  not  yet  come  unto  thee;  or  if  he  come,  yet  notwith- 
ftandino  there  are  remnants  of  fin  in  thee;  thouart  not  yet  thoroughly 
leavened.  For  where  concupifcence,  heavinefs  of  fpirit,  and  fear 
of  death  is,  there  is  yet  alfo  the  law  and  fm.  Chrift  is  not  yet 
thoroughly  come;  but  when  he  cometh  indeed,  he  driveth  away 
fear  and  heavinefs,  and  bringeth  peace  and  quietnefs  of  confcience. 
So  far  forth  then  as  I  do  apprehend  Chrift  by  faith,  fo  much  is  the 
law  abolifhed  unto  me.  But  my  flefn,  the  v/orld  and  the  devil 
do  hinder  faith  in  me  that  it  cannot  be  perfe<ll:.  Right  gladly  I 
would  that  that  little  light  of  faith  which  is  in  my  heart,  were 
fpread  throughout  all  my  body,  and  all  the  members  thereof;  but 
it  is  not  done;  it  is  not  jjy  and  by  fpread,  but  only  beginneth  to  be 
foread.  In  the  mean  feafon  this  is  our  confblation,  that  we  having 
the  firft  fruits  of  the  Spirit,  do  now  begin  to  be  leavened.  But 
we  fliall  be  thoroughly  leavened  when  this  body  of  fin  is  diffolvcd, 
and  we  fliall  rife  new  creatures  wholly,  together  with  Chrift. 

Although  then  that  Chrift  be  one  and  the  fame  yefterday,  to- 
day, and  fhall  be  for  ever,  Heb.  xiii.  8.  and  although  that  all  the 
faithful  who  were  before  Chrift,  had  the  gofpel  of  faith  ;  yet,  not, 
wiihftanding  Chrift  came  once  in  the  time  before  dererm.ined.  Faith 
alfo  came  once  when  the  apoftles  preached  and  publifhed  the  gofpel 
throughout  the  world.  Moreover,  Chrift  coraeth  alfo  fpiritually 
every  day.  Faith  likewife  cometh  daily  by  the  wtiid  of  the  gofpel. 
Noi^',  when  faith  is  come,  the  fchool  maftcr  is  conftrained  to  give 
]^lace  with  his  heavy  and  grievous  office.  Chrift  cometh  alfo  fpiri- 
tually when  v,e  ftill  more  and  ir.cre  do  know  and  underftand  thofe 


GALATIANS.  301^ 

things  which  by  him  are  given  unto  us,  and  increafe  in  grace  and 
in  the  knowledge  of  him,  2  Pet.  iii.  18. 

Verfe    26.     For  ye  are  all  the  children  of  God  by  faith  m    . 

Chrfl   jfefus» 

Paul,  as  a  true  and  an  excellent  teacher  of  faith,  hath  al'*^'»ysi 
thefe  words  in  his  mouth,  By  faith t  In  faith.  Of  faith,  which  is 
in  Chrifl  Jeius.  He  faith  not,  ye  are  the  children  of  God,  becaufe 
ye  are  circumcifed,  becaufe  ye  have  heard  the  law  and  have  done 
the  works  thereof  (as  the  Jews  do  imagine,  and  the  falfe  apoftes 
teach;)  but  by  faith  in  Jefus  Chrilh  The  law  then  maketh  us 
not  the  children  of  God,  and  much  lefs  mens  traditions.  It  can- 
not beget  us  into  a  new  nature  or  a  new  birth ;  but  it  fetteth  be- 
fore us  the  old  birth  v/hereby  we  were  born  to  the  kingdom  of 
the  devil,  and  fo  it  prepareth  us  to  a  nev/  birth,  which  is  by  faith 
in  Jefus  Chriil,  and  not  by  the  law,  as  Paul  plainly  witneffeth. 
For  ye  are  fill  the  fons  of  God  by  faith,  ^c.  As  if  he  faid,  al- 
though ye  be  tormented,  humbled  and  killed  by  the  law,  yet 
hath  not  the  law  made  you  righteous,  or  made  you  the  chil- 
dren of  God  ;  This  is  the  work  of  faith  alone :  What  faith  ? 
Faith  in  Chnft.  Faith  therefore  in  Chrift  maketh  us  the  chil- 
dren of  God,  and  not  the  law  The  fame  thing  witnefTeth  alfo 
John,  ^s  tunny  as  received  him,  to  them  gave  he  potver  to  become 
the  fons  of  God,  John  i.  12.  Rom.  viii.  16.  17.  What  tongue 
^ithcr  of  men  or  angels  can  fufficiently  extol  and  magnify  the 
great  mercy  of  God  towards  us,  thut  we  who  are  miferable  finners, 
and  by  nature  the  children  of  wrath,  Ihould  be  called  to  this  grace 
and  glory,  to  be  made  the  children  and  heirs  of  God,  fellow-heirs 
witli  the  ISon  of  God,  and  lords  over  heaven  and  earth  and  that 
by  the  means  only  of  our  taith  which  is  in  Chrift  Jefus  ? 

Verfe  27.     For  as  many  of  you  as  have  been  baptised  into  Chriji, 
have  put  on  Chrfl. 

To  put  on  Chrifl:,  is  taken  two  manner  of  ways  ;  according  to 
the  law,  and  according  to  the  gofpel.  According  to  the  law,  as 
It  is  faid  in  Rom.  xiii.  14.  Put  ye  on  the  Lord  Jefus  Chrijl,  that 
is,  follow  the  example  and  virtues  of  Chriil :  Do  that  which  he 
did,  and  fufFer  that  which  he  fufFered.  And  in  1  Pet.  ii.  21. 
Chrifl,  alfo  filtered  for  us,  leaving  us  an  example  that  ive  Jhould  fol- 
loiv  his  flips.  Now,  we  fee  in  Chrifl  a  wonderful  patience,  an  in- 
eftimable  raildnefs  and  love,  and  a  wonderful  modefty  in  all  thing?. 
This  goodly  apparel  we  mud  put  on,  that  is,  follow  thefe  virtues. 

But  the  putting  on  of  Chi  ill,  according  to  the  gofpel,  confilleth 
not  in  imitation,  but  in  a  new  birth  and  a  new  creation,  that  is  to 
fay,  in  putting  on  Chrift's  innocency,  his  righteoufnefs,  his  wifdom, 
his  power,  his  faring  health,  his  life  and  his  fpirit.  We  are  cloth- 
ed with  the  leather  coat  of  Adam,  which  is  a  mortal  garment,  and 
a  garment  of  fm,  that  is  to  fay,  we  are  all  fubjed  to  fin,  all  iold. 


3C2  GALATIANS. 

vindcr  fin  :  There  is  In  us  horrible  bHndnefs,  ignorance,  contempt 
and  hatred  of  God  ;  moreover,  evil  concupifccnce,  unclcanncfs, 
covetoufnefs,  &c.  This  garment,  that  is  to  fay,  this  corrupt  and 
fmfal  nature,  we  receive  from  Adam,  wiiich  Paul  is  wont  to  cfill 
the  old  man.  This  old  man  mult  be  put  off  with  all  his  works, 
Ephef.  iv.  18.  Colofl'.  iii.  9.  th'it  of  the  cliildrcn  of  Adam,  we 
may  be  made  the  children  of  God.  This  is  not  done  bv  changing 
of  a  garment,  or  by  any  laws  er  works,  but  by  a  new  birth,  and 
by  the  renewing  of  the'  inward  man,  which  is  done  in  baptilm,  as 
Paul  faith,  y///  ye  that  are  baptized^  have  put  on  Chr'tj}.  Alfo, 
According  to  h'ls  wrrry  he  faved  us  by  the  lua/hing  of  regeneration, 
end  rcntivhig  of  the  HclyGhofiy  Tit.  iii.  J.  For  befides  that  they 
who  are  baptized,  are  regenerated  and  renewed  by  the  Holy 
Ghofi  to  a  heavenly  righteoufncfs,  and  to  eternal^ifc,  there  rifeth 
in  them  alfo  a  new  light  and  a  new  liame  ;  there  rile  in  them  new 
and  holy  affedions,  as  the  fear  of  God,  true  faith  and  afiured  hope, 
&c.  There  bcginneth  in  them  alfo  a  new  will.  And  this  is  to 
put  on  Chrift  truly  and  according  to  the  gofpel. 

Therefore  the  righteoufnefs  of  the  law  or  of  our  own  works,  is 
not  given  unto  us  in  baptifni  ;  but  Chrift  himfelfis  our  garment. 
Now  Chrift  is  no  law,  no  law-giver,  no  works,  but  a  divine  and 
an  ineftimable  gift,  whom  God  hath  given  unto  us,  that  he  might 
be  our  juftificr,  our  Saviour  and  our  Redeemer.  Wherefore  to  be 
apparrelled  with  Chrift  according  to  the  gofpel,  is  not  to  be  apparell- 
ed with  the  law  or  with  works,  but  with  an  incomparable  gift ; 
that  is,  with  remilTion  of  fins,  righteoufnefs,  peace,  confolation, 
joy  of  fpirit,  falvation,  life,  and  Chrift  himfelf. 

This  is  diligently  to  be  noted,  becaufe  of  the  fond  and  fantaftical 
fpirits,  who  go  obout  to  deface  the  majefty  of  baptifm,  and  fpc;ik 
wickedly  of  it.  Paul  ccntrariwife  commendeth  and  fctteth  it 
forthwith  honourable  titles,  calling  it  toe  ivajVing  of  regeneration, 
and  rene'w'ing  of  the  Holy  Ghojl^  Tit.  iii.  5.  And  here  alfo  he 
faith,  that  ail  they  who  are  baptized,  have  put  on  Chrift.  As  if 
he  faid,  ye  are  carried  out  of  the  law  into  a  new  birth,  which  is 
wrought  in  baptilm.  Therefore  ye  are  not  now  any  longer  under 
the  law,  but  ye  are  clothed  with  a  new  garment ;  viz.  with  the 
righteoufnefs  of  Chrift.  Wherefore  baptifm  is  a  thing  of  great 
force  and  efHcacy.  Now,  when  we  are  apparelled  with  Chrii't, 
as  with  the  robe  of  righteoufnefs  and  falvation,  then  we  muft  put 
on  Chrift  alfo  as  the  apparel  of  imitation  and  example.  Thcfe 
things  I  have  handled  more  largely  in  another  place,  therefore  I 
Jjere  briefly  pafs  ihem  over. 

Vcrfe  2o.  7 here  is  neither  ye'zu  nor  Greeks  shcrs  is  neither  bond 
nor  free  i  there  is  neither  male  nor  female  :  For  ye  are  all  one  in 
Chrijl  yefiis. 

Here  might  be  added;  moreover,  many  more  names  of  pcrfons 
and  offices  wiiich  arc  ordained  of  God,  as  thefe  ;  there  is  neither 


G  A  L  A  T  I  A  N  &.  %6$ 

maghlrate  nor  fubjedt,  neither  teacher  nor  hearer,  uelther  fchool- 
mailer  uor  fcholar,  neither  malicr  nor  fervant,  neither  miftrefs  nor 
maid,  &q.  for  in  Chrift  Jefus  all  dates,  yea,  even  fuch  as  are  orr 
tlaineci  of  God,  are  nothing.  Indeed  the  male,  the  female,  the 
bond,  the  free,  the  Jew,  the  Gentile,  the  prince,  the  iubject, 
are  the  good  creatures  of  God  :  but  in  Chrift,  that  is,  in  the  mat- 
ter of  our  falvution,  they  are  nothing,  with  all  their  wifdom,  righ- 
teoufnefs,  religion  and  power. 

Wherefore,  with  thefe  words.  There  is  neither  jfetv,  i^c,  Paul 
mightily  abolilheth  the  law.  For  here,  that  is,  when  a  man  is 
renewed  by  baptifra,  and  hath  put  on  Chrif},  there  is  neither  Jew 
nor  Grecian,  &c.  The  apodle  fpeaketh  not  here  of  the  Jew  ac- 
cording to  his  nature  and  fubftance  ;  but  he  calletli  him  a  Jew  who 
is  the  difciple  of  Mofcs,  is  lubjc6t.  to  the  lav/,  is  circumcifed,  and 
witli  all  his  endeavour  keepeth  the  ceremonies  commanded  in  ilie 
law.  Where  Chrifl:  is  put  on  (faith  he)  there  is  neither  Jev/  nor 
circumcifion,  nor  ceremony  of  the  law  any  more  ;  for  Chrifl:  hath 
abolifhed  all  the  laws  of  Mofes  that  ever  were.  Wherefore  the 
confcience  believing  in  Chrifl  mufl  be  fo  furely  perfuadcd  that  the 
law  is  abolifhed,  with  all  his  terrors  and  threatenings,  that  it 
ihould  be  utterly  ignorant  whether  there  were  ever  any  Mofcs,  any 
law,  or  any  Jew.  For  Chrifl  and  Mofes  can  in  no  ways  agree. 
Mofes  came  v^^ith  the  law,  with  many  works,  and  with  many  ce- 
remonies ;  but  Chrifl  came  without  any  law,  without  any  exacting 
of  works,  giving  grace  and  righteoufnefs,  &c.  For  the  law  tuas 
ghven  by    Mofes,  hut  grace  and  truth  came  by   y^'fus  Chrifl,  John 

Moreover,  when  he  faith,  Nor  Grecian,  he  alfo  reje6leth  and 
condemneth  the  wifdom  and  righteoufnefs  of  the  Gentiles  :  For 
among  the  Gentiles  there  were  many  notable  men,  as  Xcnophon, 
Themiflocles,  Marcus  Fabius,  Attdius  Regulus,  Cicero,  Pom- 
ponius  Atticus,  and  many  others,  who  being  endued  with  fmgular 
virtues,  governed  commonwealths  excellendy,  and  did  many  wor- 
thy afts  for  the  prefervation  thereof;  and  yet  all  thefe  were  no- 
thing before  God,  with  their  v/ifdom,  their  power,  their  notable 
afts,  their  excellent  virtues,  laws,  religions  and  ceremonies  :  For 
we  mufl  not  think  that  the  Gentiles  did  contemn  all  honefly  and 
religion.  Yea,  aii  nations  of  all  ages  difperfed  throughout  the 
world,  had  their  laws,  religions  and  ceremonies,  without  which, 
it  is  not  poflible  that  mankind  fhould  be  governed.  All  righteouf- 
nefs therefore,  concerning  cither  the  government  of  families,  or 
commonwealths,  or  divine  mattcE,s  (as  was  the  righteoufnefs  of 
the  law)  with  all  the  obedience,  execution  and  holinefs  thereof, 
be  it  never  fo  perfe<5l,  is  nothing  worth  before  God  :  What  then  C 
The  garment  of  Chrifl  v/hich  we  put  on  in  bapdfm. 

So,  if  the  fervant  do  his  duty,  obey  his  mafler,  ferve  in  his 
vocation  never  fo  diligently  and  faithfully,  if  he  that  is  at  liberty  be 
in  authority  and  govern  die  commonwealth,  or  guide  his  ot.'n  fami- 


'304  GALATIANS. 

ly  honedly  and  with  praife  ;  if  the  man  do  tliat  wliich  pertainetli 
fo  tlie  man  in  marrying  a  wife,  in  governing  his  family,  in  obeying 
the  magiftratc,  in  behaving  himfelf  decently  towards  all  men  ;  if 
the  woman  live  chaflly,  obey  her  hufband,  fee  v/ell  to  her  houf- 
hold,  bring  up  her  children  godly  (which  are  indeed  excellent 
gifts,  and  holy  works)  yet  are  all  thefe  nothing  in  comparifon  of 
that  righteonfnefs  which  is  before  God.  To  be  brief,  all  the  laws, 
ceremonies,  religions,  righteoufnefs  and  works  in  the  whole  world, 
yea  of  the  Jews  themfelves,  who  were  the  firfl:  that  had  the  kingdom 
and  priefthood  ordained  and  appointed  of  God,  with  their  holy 
laws,  religions,  ceremonies  and  worfliippings;  all  thefe  (I  fay) 
take  not  away  fin,  deliver  not  from  death,  ncr  purchafe  life. 

Therefore  you  falfe  apoftles  do  fubtilly  feduce  ye  (O  ye  Galatl- 
ans)  when  they  teach  you  that  the  law  is  neeefTary  to  falvation, 
and  by  this  means  they  fpoil  you  of  that  excellent  glory  of  your 
new-birth,  and  your  adoption,  and  call  you  back  to  your  old  birth 
and  to  the  mod:  miferable  fervitude  of  the  law,  making  of  you,  the 
free-children  of  God,  bond-children  of  the  law,  while  they  will 
have  a  difference  of  perfons  according  to  the  law.  Indeed  there 
is  a  difference  ofperfons  in  the  law,  and  in  the  world,  and  there 
it  ought  to  be,  but  not  before  God,  Rom.  iii.  23.  For  all  have 
Jinnedi  and  come  P^  or t  of  the  glory  of  God.  Let  the  Jews  therefore, 
the  Gentiles,  and  the  whole  world  keep  filence  in  the  prefence  of 
God.  God  hath  indeed  many  ordinances,  laws,  degrees  and 
kinds  of  life,  but  all  thefe  help  nothing  to  deferve  grace,  and  to 
obtain  eternal  life.  So  many  as  arejuftilied  therefore,  arejuffified, 
not  by  the  obfervation  of  man's  law  or  God's  law,  but  by  Chrifl: 
alone,  who  hath  aboliihed  all  laws.  Him  alone  doth  the  gofpel 
fet  forth  unto  us  for  a  pacifier  of  God's  wrath  by  the  fhedding  of 
his  ov/n  blood,  and  a  Saviour  :  And  without  faith  in  him,  neither 
fliall  the  Jew  be  faved  by  the  law,  nor  the  monk  by  his  order, 
nor  the  Grecian  by  his  wifdom,  nor  the  magiftrate  or  mafter  by 
his  upright  government,  nor  the  fervant  by  his  obedience. 

Verfe  28.   Far  ye  are  all  one  in  Chr'ijl  J^f^S' 

Thefe  are  excellent  words.  In  the  world,  and  according  to 
the  flefli,  there  is  a  great  difference  and  ineq\iality  ofperfons,  and 
the  fiime  muft  be  diligently  obferved  :  For  if  the  woman  would 
be  the  man,  if  the  fon  would  be  the  father,  the  fervant  would  be 
the  mafler,  the  fubjed  would  be  the  magiffrate,  there  fliould  be 
nothing  elfe  but  a  confulion  of  all  eflates  and  all  things.  Contra- 
riwife,  in  Chrifl:  there  is  no  law,  no  difference  of  perfons,  there  is 
neither  Jew  nor  Grecian,  but  all  are  one  :  For  there  is  but  one 
body,  one  fpirit,  one  hope  of  your  calling,  there  is  but  one  gof- 
pel, one  faith,  one  Iwptifm.  one  God  jmd  Father  of  all,  one 
Chrifl  and  Lord  of  all,  Eph.  iv.  4,  5,  6.  We  have  the  fame 
Chrifl,  1,  thou,  and  all  the  faithful,  which  Peter,  Paul,  and  all 
the  faints  had.      Here  therefore,  the  confciencc  knowcth  nothing 


G  A  L  A  T  I  A  N  S.  ^o^ 

bF  the  law,  but  hath  Chrifl:  only  before  her  eyes.  Therefore  Paul 
is  always  w'ont  to  add  this  claufe,  /;/  Chnjl  Jefus  :  Who,  if  he  be 
taken  not  out  of  our  fight,  then  cometh  anguifh  and  terror. 

The  popifti  fchool  divines  do  dream  that  faith  is  a  quality  cleav- 
ing in  the  heart  without  Chrift^  This  is  a  devilifh  error.  But 
Chrift  fhould  be  fo  fet  forth,  that  thou  Ihouldftfee  nothing  befides 
him,  and  fhouldft  think  that  nothing  can  be  more  near  nnto  thee 
or  more  prefent  within  thy  heart  than  he  is :  For  he  fitteth  not 
idly  in  heaven,  but  is  prefent  with  us^  working  and  livina  in  us^ 
as  he  faith  before  in  chap  ii.  20.  1  live,  yd  not  I,  hut  ChriJl  llveth 
hi  me  :  And  here  likev/ife,  2'~e  have  put  on  ChriJl.  Faith  there- 
fore, is  a  certain  (ledfafl:  beholding,  v/hich  looketh  upon  nothing 
elfe  but  Chrift  the  conqueror  of  (in  and  death,  and  the  river  of 
righteoufnefs,  falvation,  and  eternal  Hfe.  This  is  the  caufe  that 
Paul  nameth  and  fetteth  forth  Jefus  Chrift  fo  often  in  Jiis  epiftles, 
yea,  almoit  in  every  verfe;  but  he  fetteth  him  forth  by  the  word, 
forotherwife  he  cannot  be  comprehended  than  by  the  word. 

This  was  notably  and  lively  reprefented  by  the  brafen  ferpentj 
which  is  a  figure  of  Chrifl:.  Mofes  commanded  the  Jews  who 
were  ftung  of  ferpents  in  the  defert,  to  do  nothing  elfe  but  fted- 
faftly  behold  the  brafen  ferpent,  and  not  to  turn  away  their  eyes. 
They  that  did  '^o  were  healed  only  by  that  ftedfall:  and  conftant 
beholding  of  the  ferpent,  Numb.  xxi.  6,  7,  8.  Butcontrariwife 
they  died  who  obeyed  not  the  commandment  of  Mofes,  but  looked 
upon  their  wounds,  and  not  upon  the  ferpent.  So  if  I  would  find 
comfort  when  my  confcience  is  afflitfued,  or  when  I  am  at  the 
point  of  death,  I  mufr  do  nothing  but  apprehend  Chrifl:  by  faith, 
and  fay,  I  believe  in  Jefas  Chrift  the  Son  of  God,  who  fuffered, 
was  'crucified,  and  died  for  me,  &c.  in  whofe  wounds  and  in  whofc 
death  I  fee  my  fid,  and  in  his  refurredlion,  vi(5^ory  over  fin,  death, 
and  the  devil,  alfo  righteoufnefs  and  eternal  life.  Befides  him  I 
fee  nothing,  I  hear  nothing.  This  is  the  true  faith  concerning 
Chrift.  and  in  Chrifl,  whereby  wt  are  made  members  of  his  hody^ 
jieflo  of  hlsjlejjj,  and  bone  of  his  hone,  Eph.  v.  30.  In  htmthertfore 
lue  live,  move^  arid  have  our  being.  Ads  xvii.  28.  Chrift  and 
our  faith  muft  be  thoroughly  joined  together  :  We  muft  be  in  hea- 
ven, and  Chrift  muft  live  and  work  m  us.  Now,  he  liveth  and 
workcth  in  us,  not  by  fpeculation  and  naked  knowledge,  but  In 
deed  and  by  a  true  and  fuhltantial  prefence. 

Verfe  29.  uind  if  ye  he  Chrifl' s,  then  are  ye  Abraham'' s  fed,  and 
heirs  according  to  the  prontife. 

That  is,  if  ye  believe  and  be  baptized  into  Chrift,  if  ye  believe 
(I  fay)  that  he  is  that  promifed  feed  of  Abraham  who  brought  the 
blelTing  to  all  the  Gentiles,  then  are  ye  the  children  of  Abraham, 
not  by  nature,  but  by  adoption  :  For  the  fcripture  attributeth  unto 
him,  not  only  the  children  of  the  flefii.  but  alfo  of  adoption,  and 
©f  the  promife,  and  fore-ftiewcth  tliat  they  fliall  receire  the  inheri- 

Rr 


^o6  GALATIANS. 

tance,  and  the  oLhcr  fliall  be  caH:  out  of  the  houfc.  So  Pdul  In 
few  words  tianilateth  the  whole  glory  of  the  nation  of  the  Jews 
unto  the  defert,  that  is,  unto  tlie  Gentiles.  And  this  place  com- 
prehendeth  a  fingular  confolation,  viz.  that  the  Gentiles  are  tlic 
children  of  Abraham,  and  confequcntiy  the  people  of  God.  But 
they  are  the  children  of  Abraham,  not  by  carnal  generation,  but 
by  the  promifc.  The  kingdom  of  heaven  then,  life,  and  the  eter- 
nal inheritance,  belongeth  to  the  Gentiles.  And  this  tlie  fcripture 
fignified  long  berore,  when  it  laid,  /  have  made  thee  a  father  of 
many;  nations^  Gen.  xvii.  5.  Again,  In  thy  fed  Jhall  all  nations 
of  the  earth  he  hlejfedy  Gen.  >:xii.  18.  Nov/,  therefore,  becaufe 
we  who  are  Gentiles,  do  believe,  and  by  faith  do  receive  the  blef- 
fing  promifed  to  Abraham,  and  exhibited  by  Chrift,  therefore  the 
fcripture  calleth  us  the  children  and  heirs  of  Abraham,  not  after 
the  ileili,  but  after  the  promife.  So  that  promifc,  Jn  thy  feed,  &c. 
belongeth  alfo  to  all  the  Gentiles,  and  according  to  this  promife, 
Chrift  is  become  ours. 

Indeed  the  promife  was  made  only  to  the  Jev^s,  and  not  to  us, 
that  are  Gentiles,  Pfal.  cxlvii.  19.  20.  Hejheiveth  his  word  unto 
'Jacob,  See.  He  hath  not  dealt  fo  ivith  any  nation.  Sec.  Notwith- 
fianding,  that  which  was  promifed  cometh  unto  us  by  faith,  by 
which  only  we  apprehend  the  promife  of  God.  Although  then, 
that  the  promife  be  not  made  unto  us,  yet  is  it  made  as  touching  us, 
and  for  us,  for  we  are  named  in  the  promife.  In  thy  feed  fimll  all 
nations  of  the  earth  be  hhffcd.  For  the  promife  fheweth  plainly  that 
Abraham  (hould  be  the  father,  not  only  of  the  Jewifh  nation,  but 
of  many  nations,  and  that  he  fhould  be  the  heir,  not  of  one  king- 
dom, but  of  all  the  world,  Rom.  iv.  13.  So  the  glory  of  the 
whole  kingdom  of  Chrift  is  tranflated  unto  us.  Wherefore  all  laws 
arc  utterly  aboHfhed  in  the  heart  and  confcience  of  a  chriftian, 
notwithftanding  they  remain  without  (till  in  the  flefh.  And  hereof 
we  have  fpoken  largely  before. 

— ias3»:^:. 


CHAP.    IV. 

Vcrfe  I.   iVoci',   I  f^y-t  that   the  heir,    as  long  as  he  is  a  child,  df- 
fcrcth  nothing  from  a  fcrvant,  though  he  be  lord  of  all : 

Verfe  2.  But  is  under  tutors  and  governors  until  the  time  appointed 

of  the  father. 

X7"E  fee  with  what  vehement  afFecSlion  Paul  goeth  about  to  call 
X     back  the  Galatians,  and  what  ftrong  arguments  he  ufeth  in 
debating  the   matter,   gathering   fimilitudes   of  experience,  of  the 
example  of  Abridiam,  of  the   tcCiimonies  of  the  fcripture,  and  of 
tlie  time,  fo  that  ofcentimes  he  fcemeth  to  renew  the  whole  matter 


G  A  L  A  T  lA  N  S.  307 

ngain  :  For  before,  he  had  in  a  manner  finifhed  the  dllputatlon 
concerning  juftification,  concluding  that  a  man  is  juftified  before 
God  by  faith  only  and  alone;  butbecaufe  he  calleth  alfo  to  remem- 
brance this  political  example  of  the  little  heir,  he  bringeth  the  fame 
alfo  for  the  confirmation  of  his  matter.  Thus  trying  every  way 
he  lieth  in  wait  with  a  certain  holy  fubtilty  to  take  the  Galatians 
unawares  :  For  the  ignorant  people  aie  fooner  perfuaded  with 
fimiliuidcs  and  examples,  than  with  deep  and  f-ibti'e  difputations  : 
They  will  rather  behold  an  image  v/ell  painted,  than  a  book  well 
written.  Paul  therefore  now,  after  that  he  hath  brought  the  fimi- 
litude  of  a  man's  teftament,  of  the  prifon,  of  the  fchool-mafter, 
ufeth  alfo  this  limilitude  of  an  heir  (which  is  fimilar  and  well  known 
to  all  men)  to  move  and  to  perfuade  them.  And  furely  it  is  a 
very  profitable  thing  to  be  furnifhed  with  fimilitudes  and  examples 
which  not  only  Paul,  but  alfo  the  prophets,  and  Chrift  himfelf 
alfo  did  often  ufe. 

Ye  fee  (faith  he)  that  it  is  ordained  by  the  civil  laws,  that  an 
heir,  although  he  be  the  Lord  of  all  his  father's  goods  differeth 
not  from  a  fervant.  Indeed  he  hath  an  aflured  hope  of  the  inheri- 
tance; but  before  he  come  to  his  years,  his  tutors  hold  him  in 
fubjeftion,  like  as  the  fchool-mafter  doth  his  fcholar.  They  com- 
mit not  unto  him  the  ordering  of  his  own  goods,  but  conftrain  him 
to  fcrve,  fo  that  he  is  kept  and  maintained  with  his  own  goods  like 
a  fervant.  Therefore  as  long  as  this  bondage  endureth,  that  is, 
fo  long  as  he  is  under  tutors  and  governors,  he  differeth  nothing 
from  a  fervant.  And  this  fubjedion  and  fervitude  is  very  profita- 
ble fer  him;  for  otherwife  through  folly  he  would  foon  wafte  all 
his  goods.  This  captivity  endureth  not  always,  but  hath  a  cer- 
tain time  limited  and  appointed  by  the  father,  wherein  it  muft 
end. 

Verfe  3.   Even  fo  tve,  tuhen  ive  ivere  children^  tvere  In  bondage 
under  the  elements  of  the  ivorld  : 

In  like  manner  when  we  were  little  children  we  were  heirs, 
having  the  promifc  of  the  inheritance  to  come,  which  fliould  be 
given  unto  us  by  the  feed  of  Abraham,  that  is,  by  Chrift,  in  whom 
all  nations  fliould  be  blefled.  But  becaufe  the  fulnefs  of  time  was 
not  yet  come,  Mofes,  our  tutor,  governor  and  fchool-mafter,  came, 
holding  us  in  captivity  with  our  hands  bound,  fo  that  we  could 
bear  no  rule,  nor  pofTcls  our  inheritance.  In  the  mean  time  not- 
withft:;ading  as  an  heir  is  nourifhed  and  maintained  in  hope  of 
liberty  to  come;  even  fo  Mofes  did  nouriili  us  with  the  hope  of  the 
promife  to  be  revealed  in  the  time  appointed,  viz.  when  Chrift 
fliould  come,  who  by  his  coming  fhould  put  an  end  to  the  time  of 
the  law,  and  begin  the  time  of  grace. 

Now  the  time  of  the  lav/  endeth  two  manner  of  ways  :  Firft, 
(as  I  faid)  by  the  coming  of  Chrift  in  the  ilefh  at  the  time  appoint- 
ed of  his  Father.     But  ^jjhcn  tht  fidnefs  of  time  tvas  come,   Godfeiit 


3cS  GAL  AT  I  A  NS. 

forth  his  Son,  made  of  a  zuomanf  made  under  the  laiv^  to  redeem 
them  that  ivere  under  the  lanv,  i^c.  Gal.  iv.  4,  5-  ^^  entered  in 
once  into  the  holy  place,  having  obtained  eternal  redemption  for  us , 
Heb.  ix.  12.  Moreover,  the  fame  Chrid:  who  came  once  in  the 
time  appointed,  comeih  alfo  unto  i^s  daily  and  hourly  in  Spirit. 
Indeed  once  with  his  own  blood  he  redeemed  ^and  (anclified  all, 
Heb.  X.  14.  But  becaufe  we  are  not  yet  perfectly  pure  (for  the 
remnants  of  fin  do  yet  cleave  in  our  ilelh,  which  ftrivcth  againft 
the  Ipirit,  Gal.  v.  1 7.)  therefore  daily  he  cometh  unto  us  fpiritually, 
and  continually  more  and  more  accomplifneth  the  appointed  time 
of  his  father    abronatinti  and  aboiifning  the  law. 

So  he  came  alfo  in  fpirit  to  the  fathers  of  the  Old  Teflament 
before  he  appeared  in  the  flefh.  They  had  Chrift  in  fpirit.  They 
believed  in  Chriit  who  (hould  be  revealed,  as  we  believe  in  Chrift 
who  is  now  revealed,  and  were  faved  by  him,  as  we  are,  accord- 
to  that  faying,  yfus  Chrlfl  is  one,  ycjhrday,  and  to  day,  andfliall 
be  the  fame  for  ever.  Yefterday,  before  the  time  of  his  coniing  in 
the  flefli ;  to-day,  when  he  w^as  revealed  in  the  time  before  ap- 
pointed. Nov/  and  for  ever  he  is  one  and  the  fame  Chrift  ;  for 
even  by  him  only  and  alone  all  the  faithful  who  either  have  been, 
or  fhall  be,  are  delivered  from  the  law,  juftified  and  faved. 

Jn  like  manner  'voe  alfo  (laith  he)  nvhen  tue  nvere  children,  ferved 
under  the  rudiments  of  the  world,  that  is,  the  lav/  had  dominion 
over  us,  oppreffed  us  and  kept  us  in  a  ftraight  bondage,  as  fer- 
vants  and  captives.  For  firft,  it  reftrained  carnal  and  rebellious 
perfons  that  they  fliould  not  run  headlong  into  all  kinds  of  vice. 
For  the  law  threateneth  puniftiment  to  tranfgrefTors,  which  if  they 
feared  not.  theie  is  no  mifchief  which  they  would  not  commit; 
and  over  thofe  whom  the  law  fo  bridleth,  it  ruleth  and  reigneth. 
Again,  it  did  ace afe  us,  terrify  us,  kill  us,  and  condemn  us  fpi- 
ritually and  before  God  ;  and  this  was  the  principal  dominion  that 
the  law  had  over  us.  Therefore  like  as  an  heir  is  ftsbjed  unto 
his  tutors,  is  beaten,  and  is  compelled  to  obey  their  laws,  and  di- 
ligently to  execute  their  commandments;  even  {o  mens  confciences, 
before  Chrift  come,  are  cJjjpreffed  with  the  ftiarp  fervitvide  of  the 
law :  that  is,  they  are  accuied,  terrified,  and  condemned  of  the 
law.  But  this  dominion,  or  rather  this  tyranny  ot  the  law,  is 
not  continual,  but  muft  only  endure  until  the  time  of  grace. 
*VVherefore  the  office  of  the  law  is  to  reprove  and  to  increafe  fins, 
not  to  bring  righteoufnefs  ;  to  kill,  not  to  bring  life.  For  the  Inn-j 
tuas  our  fchool-mafler  to  bring  us  unto  Chrifl,  Qal.  iii.  24.  Like 
as  therefor.-  the  tutors  do  handle  the  heir  being  yet  a  child,  ftiaight- 
ly  and  hardly  rule  him,  and  command  him  as  a  fervant,  and  he 
again  is  comftrained  to  be  fubjedt  unto  them  ;  even  fo  the  law  ac- 
cafeth  us,  humbleth  us,  and  bringeth  us  into  bondage,  that  we 
may  be  the  fervants  of  fin,  death,  and  of  the  wrath  of  God,  which 
is  indeed  a  moft  miferable  kind  of  bondage.  But  as  the  power 
of  the  tutors,  and  the  fubjecftion  and  bondage  of  the  little  heir  is 


GALATIANS. 


509 


not,  continual,  but  only  eudureth  unto  the  time  appointed  of  the 
father,  which  being  ended,  he  needeth  not  to  be  governed  by  his 
tutors,  nor  remaineth  under  their  fubjedion  any  more,  but  with 
liberty  cnjoyeth  the  inheritance;  even  fo  the  law  hath  dominion 
over  us,  and  we  are  conRrained  to  befervants  and  captives  under 
its  government  but  not  for  ever.  For  tl-.is  claufe  which  followeth 
muf!:  be  added,  until  the  time  appointed  of  the  Father,  For  Chrift 
who  was  promifed.  came  and  redeemed  us  who  were  opprefled 
with  the  tyranny  of  the  lav/. 

Contrariwife,  the  coming  of  Chrifl  profited  not  the  carelefs  hy- 
pocrites, the  wicked  contemners  of  God,  nor  the  defperate  who 
think  that  nothing  elfe  remaineth  but  terrors  "of  the  law  which  they 
f^tl.  His  coming  only  profiteth  thofe  that  are  tormented  and  ter- 
rified with  the  law  for  a  time,  that  is  to  fay,  fach  as  defpair  not 
in  thofe  great  and  iuward  terrors  which  the  law  ftirreth  up,  but 
with  a  fare  truft  came  unto  Chrifl:  tlie  throne  of  grace,  who  hath 
redeemed  them  from  the  curfe  of  the  law,  being  made  a  curfe  for 
them,  and  fo  obtain  mercy  and  find  grace,  Heb.  iv.  16.  Gal. 
iii.   13. 

There  is  a  certain  vehemency  therefore  in  thefe  words,  'we  did 
ferve.  As  if  he  would  fay,  our  confcience  was  fubjed  to  the  law, 
which  holdeth  us  as  bond  Haves  and  captives,  like  as  a  tyrant  hold- 
eth  his  prifoners,  whipped  us,  and  with  all  his  power  exercifed  his 
tyranny  upon  us,  that  is  to  fay,  it  brought  upon  us  a  terror,  and  a 
heavinefs  of  fpirit,  it  made  us  to  tremble  and  ready  to  defpair, 
threatening  unto  us  everlafting  death  and  damnation.  This  ^iri- 
tual  bondage  and  flavery  of  the  law,  is  moft  fliarp  and  bitter,  and 
yet  (as  I  have  faid)  it  is  not  continual,  but  endureth  fo  long  as 
we  are  children,  that  is,  fo  long  as  Chrifl  is  abfent.  Whilft  he 
is  abfent,  we  are  fervants  fhut  up  under  the  law,  destitute  of  grace, 
faith,  and  all  the  gifts  of  the  Holy  Ghofl. 

Verfe  3.     Under  the  elements  (or  rudiments)  of  the  nuorld  : 

Some  have  thought  that  Paul  fpeaketh  here  of  thofe  corporal  ele- 
ments, the  fire,  the  air,  the  water  and  the  earth.  But  Paul  hath 
his  peculiar  manner  of  fpeech,  and  he  fpeaketh  here  even  of  the 
iaw  of  God,  which  he  calleth  the  elements  or  rudiments  of  the 
world  :  And  his  words  feem  to  be  very  heretical.  So  is  he  wont 
in  other  places  alfo  to  diminifii  and  to  abafe  the  authority  of  the 
law  very  mucii,  when  he  calledi  it  the  letter  that  killeth,  the  mi- 
niflry  of  deatli  and  damnation,  and  the  power  of  fin,  2  Cor.  iii. 
6,  7,  9.  I  Cor.  XV.  56.  And  thefe  moft  odious  names,  which 
(hew  plainly  the  power  and  ufc  of  the  law,  he  chufeth  of  purpofe, 
to  admonifli  us,  that  in  the  terrors  of  fin,  wrath  and  the  judgment 
of  God,  we  truft  not  to  our  own  righteoufncfs,  or  to  the  righte- 
oufnefs  of  the  law,  feeing  that  the  law  in  its  principal  ufe,  can  do 
nothing  elfe  but  accufe  our  confciences,  increafe  fin,  threaten  death 
and  eternal  damnation.     Wherefore  this  diminilliing  and  abafing 


310  GALATIAN5. 

of  the  kw  muft  be  applied  to  the  conflivSl  of  confclence,  and  not 
to  the  civil  Hfe,  nor  to  fccuie  and  carelefs  minds. 

Pie  calletli  therefore  the  law,  the  elements  of  the  nvorld^  tliat  is 
to  {;iy»  the  oiUAvard  laws  and  traditions  written  in  a  certain  book. 
For  iij thou [di  tlie  law  do  civilly  bridle  a  man  from  evil,  and  con- 
drain  him  to  do  well,  yet,  notwithftanding  being  kept  ivftcr  this 
fort,  it  doth  not  deliver  him  from  fin,  it  jidHfieth  him  not,  it  pre- 
parcth  not  a  way  for  him  to  heaven,  but  leaveth  him  in  the  world. 
I  do  not  obtain  righteoufncfs  and  everlafting  life  becaufe  I  kill  not, 
I  commit  not  adultery,  I  do  not  (teal,  &c.  Thcfe  outward  vir- 
tues and  honcfl.converfation,  are  not  the  kingdom  of  Chrift,  nor 
the  heavenly  rinhtecafnefs,  but  the  righteoufnefs  of  the  fledi  and  of 
the  world;  which  aifo  tlie  Gentiles  had,  and  not  only  the  merit- 
mongers,  as  in  the  time  of  Chriil  the  Pharifees,  and  in  our  time 
tlje  monks  and  friars,  &c.  This  righteoufnefs  fome  do  obferve 
to  av-oni  the  punifhment  of  the  law  ;  fome  that  they  may  be  praifed 
of  men  and  efteemed  righteous,  conftant  and  pauent,  and  there- 
fore it  is  rather  to  be  called  coloured  hypocrily,  than  righteouf- 
nefs. 

Moreover,  the  law  when  it  is  in  its  principal  ufe  and  ofHce,  can 
do  nothing  but  accufe,  terrify,  condemn  and  kill.  But  v/here 
fuch  terror,  fuch  feeHng  of  fin,  of  death,  of  the  wrath  and  judg- 
ment of  God  is,  there  is  no  righteoufnefs,  no  divine  or  heavenly 
thing,  but  all  thefe  are  all  mere  things  of  the  world  ;  which  (be- 
caufe it  is  the  kmgdom  of  the  devil)  is  nothing  elfe  but  a  puddle  of 
fioj  of  death,  of  hell,  and  of  all  evils,  which  the  fearful,  forrow- 
ful  and  heavy  hearted  do  feel,  but  the  fecure  and  carelefs  contem- 
ners do  not  feel  them.  Wherefore  the  law  even  in  its  bell:  and  mod 
perfeflufe,  doth  nothing  elfe  but  reveal  and  increafe  fin,  and  ftrike 
into  lis  the  terror  of  death,  and  thefe  are  but  worldly  things.  Wc 
fee  then  that  the  law  giveth  no  lively,  no  healthful,  no  divine  or 
heavenly  thing,  but  only  worldly  things.  Wherefore  Pai;l  doth 
Tcry  fitly  call  the  law  the  elements  or  rudiments  of  the  world. 

And  although  Paul  call  the  whole  law  tlie  rudiments  of  the 
world  (as  may  appear  by  what  I  have  faid  before)  yet,  principally 
he  fpcaketh  thus  in  contempt  of  the  ceremonial  lav/s ;  which  al- 
though they  profit  never  fo  much,  yet  (faith  he)  they  confifl:  only 
in  outward  things,  as  meat,  drink,  apparel,  places,  times,  the  tem- 
ple, the  feafb,  v/afhings,  the  facrifices,  &c.  which  are  but  merely 
worldly,  and  tidngs  ordained  of  God  only  for  the  ufe  of  this  pre- 
fent  lite,  but  not  to  juflify  or  fave  before  God.  Therefore  by 
this  claufe,  The  elcmcrds  vf  the  worlds  he  rcjedeth  and  condemneth 
the  righteoufnefs  of  the  law,  which  conlilteth  in  thefe  outv/ard  ce- 
remonies, being  notwithftanding  ordained  and  commanded  of  God 
to  be  obfcrvcd  for  a  time,  and  by  a  contemptible  name  calleth  it  the 
rudiments  of  the  world.  So  the  emperors  laws  are  rudiments  of 
the  world,  for  they  treat  of  worldly  matters,  that  is  to  fay,  of 
things  concerning  this  prcfcRt  Ufe,  as  of  goods,  polTcflions,  inheri- 


G  A  L  A  T  I  A  N  S.  ^vr, 

tances,  murders,  adulteries,  robberies,  Sec.  whereof  fpeaketh  alfo 
the  fecond  table  of  the  commandments.  As  for  the  pope's  canon 
laws,  and  decretals,  which  forbid  marriage  and  meats,  thofe  Paul 
in  another  place  calleth  the  doctrines  of  devils,  i  Tim.  iv.  i.  which 
are  alfo  rudiments  of  the  world,  but  that  they  do  rnoO:  wickedly 
bind  mens  confciences  to  the  obferv^ition  of  outward  things,  con- 
trary to  the  word  of  God  and  faith. 

Wherefore  the  law  of  Mofes  giveth  nothing  but  v/orldly  things, 
that  is,  it  doth  only  (hew  civilly  and  fpiritually  the  evi's  that  are  ia 
the  world.  Notwithlhmding,  if  it  be  in  itsufe,  it  driveth  the  con- 
fcience  by  its  terrors  to  feck  and  third  after  the  promife  of  God, 
and  to  look  unto  Chriil.  But  that  thou  mayeil  fo  do,  thou  hafi: 
need  of  the  aid  and  affiftance  of  the  Holy  Ghoft,  which  may  iky 
in  tl^y  heart :  It  is  not  the  will  of  God,  that  after  the  law  hath 
done  its  office  in  thee,  thou  fhouldit  be  only  terrified  and  killed ; 
but  that  when  thou  art  brought  by  the  law  to  the  knowledge  of  thy 
mifery  and  damnation,  thou  iliouldll  not  defpair,  but  believe  in 
Chriit,  <iv/jo  is  the  end  of  the  laiv  for  nghteoiifnefs  to  every  one  that 
lelie'veth,  Rom.  x.  4.  Here  is  no  worldly  thing  done,  but  here 
all  worldly  matters  and  all  laws  ceafe,  and  heavenly  things  begin 
now  to  appear-  Therefore  fo  long  as  v/e  are  under  the  rudiments 
of  the  world,  that  is,  under  the  law,  which  giveth  not  only  no 
righteoufnefs  and  peace  of  conicience,  but  revealeth  and  increafeth 
fms,  and  engendereth  wrath,  Rom.  iii.  20.  iv.  15.  wt  are  fer- 
vants  in  thraldom,  and  fubje6t  to  the  law,  although  we  have  the 
promife  of  the  bleffing  to  come.  Indeed  the  law  laith,  Thoujljalt 
love  the  Lord  thy  God,  Deut.  vi.  5.  but  that  I  may  be  able  fc  to 
do,  or  to  apprehend  Chrifl:,  this  cannot  the  law  give. 

I  Ipeak  not  this  to  the  end  that  the  law  fhould  be  defpifed,'  nei- 
ther doth  Paul  fo  mean,  but  it  ought  to  be  had  in  great  edimation. 
Butbecaufe  Paul  is  here  in  the  matter  of  juffilication,  it  was  necef- 
fary  that  he  fhould  fpcak  of  the  lav/,  as  of  a  thing  very  contempti- 
ble and  odious.  For  jufliGcation  is  a  far  other  manner  of  thing 
than  the  law  is.  We  cannot  fpeak  bafely  and  contcmptuoufly 
enough  of  the  law  when  we  are  in  this  matter.  When  the  con- 
fcience  therefore  is  in  the  conflift,  then  fhould  It  think  upon  no- 
thing, know  nothing  at  ail  butChrift  only  and  alone.  Then  fliould 
it  remove  the  law  utterly  out  of  her  fight,  and  embrace  nothing 
but  the  promife  concerning  Chrifl.  To  fay  this,  it  Is  an  eafy 
matter ;  but  In  the  time  of  temptation  when  the  confcience  wref- 
tleth  In  the  prefence  of  God,  to  do  it  in  deed,  of  all  things  it  is 
the  hardeft,  viz.  that  v/hen  the  law  accufeth  thee,  terrlfieth  thee, 
revealeth  unto  thee  thy  lin,  threateneth  the  wrath  of  God,  and 
eternal  death,  that  then  (I  fay)  thou  fhouldfl  have  fuch  Itrength 
of  faith  in  Chrifl,  as  If  there  had  never  been  any  law  or  any  fin, 
but  only  Chrift,  mere  grace  and  redemption  ;  or  that  thou  fliouldil 
be  able  to  fay  :  O  law,  I  will  not  hear  thee,  for  thou  hafl  a  ftam- 
merlng  and  a  flow  tongue;  moreover,  the  fulnefs  of  time  Is  nov/ 


312 


G  A  L  A  T  I  A  N  S. 


come,  and  therefore  I  am  free,  and  will  not  fiiffer  thy  tyrar.nj 
any  longer.  Here  a  man  may  fee  iiow  hard  a  matter  it  is  to  fepa- 
rate  the  law  from  grace  :  again,  how  divine  and  heavenly  a  thing 
it  is  to  hope  here  even  againd:  hope,  Rom.  iv.  i8.  and  how  true 
this  propolition  of  Paul  is,  that  we  are  juftified  by  faith  alone. 

Learn  here  therefore  to  fpeak  of  the  law  as  contemptuoufly  as 
thou  canfl  in  the  matter  of  jullificarion,  by  the  example  of  the  apof- 
tle,  who  calleth  the  law  the  rudiments  of  the  world,  pernicious 
traditions,  the  itrength  of  fin,  the  miniflry  of  death,  &c.  i  Cor. 
XV.  36.  For  if  thou,  fuffcr  the  law  to  bear  rule  in  thy  confcience 
when  thou  ihindeft  before  God,  wrc'Uing  againft  fm  and  death, 
then  is  the  law  indeed  notiiing  elfe  but  a  fink  of  all  evils,  hercfies 
and  blafphemies ;  for  it  doth  nothing  but  increafc  fm,  accufe  and 
terrify  the  confcience,  threaten  death,  and  fet  forth  God  as  an  an- 
gry judge,  who  rejedelh  and  condemneth  (inners.  Here  there- 
fore if  thou  be  wife,  banifh  this  fluttering  and  hammering  Mofes- 
far  from  thee,  with  his  law  ;  and  in  any  ways  let  not  his  terrors 
and  threatenings  move  thee.  Here  let  him  utterly  be  fufpe(5lec{ 
unto  thee  as  an  heretic,  as  an  excoommunicate  and  condemned 
pcrfon,  worfe  than  the  pope  and  the  devil  himfelf,  and  theref-ore 
not  to  be  heard  or  obeyed  in  any  cafe. 

But  out  of  the  matter  of  juftification  we  ought  with  Paul  to 
think  reverently  of  the  lav/,  to  commend  it  highly,  to  call  it  holy, 
righteous,  good,  fpiritual  and  divine,  Rom.  vii.  12,  14.  Out  ot 
the  cafe  of  confcience  we  (hould  make  a  God  of  it,  but  in  the 
cafe  of  confcience  it  is  a  very  devil :  for  in  the  leaft  temptation  that 
can  be,  it  is  not  able  to  raife  up  and  comfort  the  confcience,  but  it 
doth  quite  contrary  ;  it  terriiieth,  it  opprefleth  it  with  heavinefs, 
and  plucketh  it  from  the  aiTurance  of  righteoufnefs  and  life,  and 
of  all  goodncis.  Hereupon  Paul  a  Httle  af.;er,  calleth  it  zucak  and 
beggarly  elsmmts^  Gal.  iv.  9.  Wherefore  let  us  not  fuffer  the  law 
in  any  cafe  to  bear  lule  in  our  coniciencc,  efpecially  feeing  it  coft 
ChriJt  fo  great  a  price  to  deliver  the  confcience  from  the  tyranny  of 
the  law  :  For  he  was  made  a  curfe  for  us,  that  he  might  deliver 
us  from  the  curfe  of  the  law.  Let  the  godly  learn  therefore  that 
the  lav/  and  Chrift  are  two  contrary  things,  whereof  the  one  can- 
not abide  the  other.  For  when  Chrift  is  prefent,  the  law  may  in 
no  cafe  rule,  but  rauft  depart  out  of  the  confcience,  and  leave  the 
bed  (which  is  fo  (traight  that  it  cannot  hold  two,  as  Ifaiah  fiiith, 
Chap,  xxviii.  20.)  and  give  place  only  to  Chrilt.  Let  him  only 
reign  in  rlgl-jteoufnefs,  in  peace,  in  joy  and  life,  that  the  confcience 
may  lleep,  and  repolc  itfelf  joyfully  in  Chrifl:,  v/ithout  any  feeling 
of  the  law.   fin  and  death. 

Paul  here  ofpurpofe  uffith  this  figurative  fpcech,  ehments  of  the 
Koorld :  whereby  (as  I  faidj  he  doth  much  abafe  and  diminifli  the 
glory  and  authoiity  of  the  law,  to  fHr  up  our  minds.  For  he  that 
readeth  Paul  attentively,  when  be  heareth  that  he  calleth  the  law 
the  minifiry  of  death,  the  letter  that  killcth,  ^c.  '2  Cor.  iii.  6. 


GALATIANS.  313 

by  and  by  he  thinketh  thus  with  himfelf ;  why  doth  he  give  fuch 
odious,  and  (as  it  appeareth  to  reafon)  blafphemous  terms  to  the 
Jaw,  which  is  a  divine  dodrine  revealed  from  heaven  ?  To  this 
Paul  anfwereth,  that  the  law  is  both  holy,  juft  and  good,  and 
that  it  is  alfo  the  miniftry  of  fm  and  death,  but  in  diverfe  refpeds. 
Before  Chrift  it  is  holy  ;  after  Chrift  it  is  death.  Therefore  when 
Chrift  is  come,  we  ought  to  know  nothing  at  all  of  the  law,  unlefs 
it  be  in  this  refpeft*  that  it  hath  power  and  dominion  over  the  flefti, 
to  bridle  it  and  keep  it  under.  Here  is  a  conflia  between  the 
law  and  the  flefh  (to  whom  the  yoke  of  the  law  is  hard  and  griev- 
ous) as  long  as  we  live. 

Only  Paul  among  all  the  apoftles,  calleth  the  law  the  rudiments 
of  the  world,  <weak  and  beggarly  elements j  the  Jlrength  of  fin,  the 
letter  that  killeth,  &c.  2  Cor.  iii.  6.  The  other  apoiUes  fpoke  not 
fo  of  the  law.  Whofoever  then  will  be  a  right  fcholar  in  Chrifl's 
fchool,  let  him  mark  diligently  this  manner  of  fpeech  ufed  of  the 
apoftle.  Chrift  calleth  him  an  eledl  veflel.  Ads  iv.  15.  and 
therefore  gave  unto  him  an  exquifite  utterance,  and  a  fmgular  kind 
of  fpeech  above  all  the  reft  of  the  apoftles,  that  he  as  an  elea  vef- 
fel  might  faithfully  lay  the  foundations  of  the  article  of  juftifica- 
tion,   and  clearly  fet  forth  the  fame. 

Verfes  4,  5.  But  ivhen  the  fulnefs  of  the  time  was  come ,  God  fent 
forth   his   Son,  made  of  a   nvoman,  made  under  the  laiv,  to  rC' 

deem  them  that  nvere  under  the  laiv. 

That  is,  after  that  the  time  of  the  law  was  fulfilled,  and  that 
Chrift  was  revealed,  aud  had  delivered  us  from  the  law,  and  that 
the  promife  was  pubHfhed  among  all  nations,  &c. 

Mark  here  diligently  how  Paul  defineth  it.  Chrift  (faith  he)  is 
the  Son  of  God  and  of  a  woman,  who  for  us  fmners  was  made 
under  the  law,  to  redeem  us  that  were  under  the  law.  In  thefe 
words  he  comprehendeth  both  the  perfon  of  Chrift  and  the  office 
of  Chrift.  His  perfon  confifteth  of  his  divine  and  human  nature. 
This  he  fheweth  plainly,  when  he  faith;  God  fent  for  tE  his  Son, 
made  of  a  woman.  Chrift  therefore  is  very  God  and  very  man. 
PIis  office  he  fetteth  forth  in  thefe  words  ;  Made  under  the  law, 
to  redeem  them  that  ivcre  under  the  laiv,  i^c. 

And  it  feemeth  that  Paul  here,  as  it  were  in  reproach,  calleth 
the  Virgin  Mary  but  only  a  woman  ;  which  thing  was  not  well 
taken  of  fome  of  the  ancient  doctors,  who  would  that  he  fhould 
rather  have  called  her  a  virgin,  than  a  woman.  But  Paul  treateth 
in  this  epiftle  of  the  moft  high  and  principal  matter  of  all,  viz.  of 
the  gofpel,  of  faith,  of  chriftian  righteoufnefs.  Alfo,  what  the 
perfon  of  Chrift  is,  what  is  his  office,  what  he  hath  taken  upon 
him  and  done  for  our  caufe,  and  what  benefits  he  hath  brought  to 
us  wretched  finners.  Wherefore  the  excellency  of  fo  high  and  fo 
wonderful  a  matter,  was  the  caufe  that  he  had  no  regard  to  her 
virginity.     It  was  enougili  for  him  to  fet  forth  and  preach  the  in- 

Ss 


3H 


GALATIANS. 


cftimable  mercy  of  God,  Avho  would  that  his  Son  fliould  be  born 
of  that  fex.  Therefore  he  makcih  no  mention  of  the  dignity  of 
the  fex,  but  of  the  fcx  only.  And  in  that  he  nameth  the  fex,  he 
ilgnifieth  that  Chrifl:  was  made  true  and  very  man  of  woman-kind. 
As  if  he  had  faid  ;  he  was  born,  not  of  man  and  woman,  but - 
only  of  woman-kind.  Therefore  when  h^  naimeth  but  only  the 
woman-kind,  (aying,  jnade  of  a  <tuomanf  it  is  as  ii  he  fhould  have^ 
faid,  made  of  a  virgin.  John  the  EvangeHll,  when  he  thus  fet-  ' 
teth  forth  the  word,  that  it  luas  in  the  beg'mn'wgi  and  was  mad: 
jlejl?^  Jolm  i.  1.   fpeaketh  not  one  word  of  his  nwther. 

Furthermore,  this  place  alfo  v/itneffeth  that  Chriit,  when  the 
time  of  the  law  was  accomplifhed,  did  abolifli  the  fjime,  and  fo 
brought  liberty  to  thofe  that  were  opprefTcd  therewith,  but  made 
no  new  law  after  or  befides  that  old  law  of  Moies.  Wherefore 
the  monks  and  popifli  fchool-men  do  no  lefs  err  and  blafpheme 
Chrill:,  in  that  they  imagine  that  he  hath  given  a  new  law  be- 
fides  the  law  of  Mofes,  than  do  the  Turks,  who  vaunt  of  their 
Mahomet  as  of  a  new-giver  after  Chrid,  and  better  than  Chrift. 
Chrift  then  came  not  to  abolifli  the  old  law,  that  he  might  make 
a  new,  but  (as  Paul  here  faith)  he  was  fent  of  his  Father  into  the 
world,  to  redeem  thofc  who  were  kept  in  thraldom  under  the  law. 
Thefe  words  paint  out  Chrifl  lively  and  truly  ;  they  do,  not  attri- 
bute unto  him  the  office  to  make  any  new  law,  bat  to  redeem  them 
who  were  under  the  law.  And  Chrid:  himfelf  faith,  I  judge  no 
man,  John  yiii.  15.  And  in  another  place  ;  /  came  not  to  judge 
the  nvGild^  hut  to  fave  the  world,  John  xii.  47-  As  if  he  fhould 
fay,  I  came  not  to  bring  any  law,  nor  to  judge  men  according  to 
the  fame,  as  Mofes  and  other  law-givers,  but  I  have  a  higher  and 
a  better  office.  The  law  killed  you,  and  I  again  do  judge,  con- 
demn and  kill  the  law,  and  fo  1  deliver  you  from  the  tyranny 
thereof. 

We  that  are  old  men,  who  have  been  fo  nut  fed  up  in  this  per- 
nicious dodrine  of  the  papilts,  that  it  hath  taken  deep  root  even 
in  our  bones  and  marrow,  have  conceived  an  opinion  quite  contra- 
ry to  that  which  Paul  here  teacheth.  For  although  we  confeffied 
with  our  hiouth  that  Chriil  redeemed  us  from  the  tyranny  of  the 
law,  yet  in  Very  deed  in  our  heart  we  thought  him  to  be  a  law- 
giver, a  tyrant,  and  a  judge  more  terrible  than  Mofes  himfelf. 
And  this  perverfe  opinion  we  cannot  yet  at  this  day  in  fo  great  light 
of  the  truth,  utterly  rcjed  j  fo  ilrongly  are  thofe  things  rooted  in 
our  hearts  which  we  learn  in  our  youth.  But  ye  who  are  yet 
yoi^ng,  and  are  not  infeded  with  this  pernicious  opinion,  may  learn 
Chriit  purely  with  lefs  difficulty  than  we  that  are  old  can  remove 
out  of  our  minds  thefe  blafphemous  imaginations  which  we  have 
conceived  of  him.  Notwithftanding  ye  have  not  utterly  efcaped 
the  deceits  of  the  devil.  For  although  ye  be  not  as  yet  infeded 
with  this  curfcd  opinion,  that  Chri(t  is  a  law-giver,  yet  have  ye 
in  you  the  root  whereof  it  fpringeth,  that  is,  yc  have  the  fleih, 


GALATIANS.  315 

reafon,  and  the  corruption  df  nature,  which  can  judge  no  other- 
wife  of  Chrift,  but  that  he  is  a  law-giver.  Tjierefore  ye  mufl:  en- 
deavour with  all  your  power  to  learn  fo  to  know  and  to  apprehend 
Chrifl,  as  Paul  hath  iet  him  forth  in  this  place.  But  if  befides 
■tiiis  natural  corruption,  there  come  alfo  corrupt  and  v/icked  teach- 
ers (of  v/hom  the  world  is  full)  they  will  incieaie  this  corruption 
of  nature,  and  fo  Ihall  the  evil  be  doubled,  evil  inftrmStion  will 
increafe  arid  confirm  the  pernicious  error  of  blind,  reafon,  which 
naturally  judgeth  ChrilHo  be  a  law-giver,  and  printeth  that  error 
uliglitiiy  in  our  minds,  that  without  great  travail  and  difficulty  it 
can  never  be  aboHfhed. 

Wiierefore  it  is  very  profitable  for  us  to  have  always  before  our 
eyes  thisfweet  and  comfortable  fentence,  and  fuch  Hke,  which  fet 
outChrift  truly-andJively,,  that  in  our  whole  life,  in  all,  dangers, 
in  the  confeflion  of  our  faith  before  tyrants,  and  m  the  hour  of 
deatll,.  we,  may  boldly  and  with  fure  confidence  fay;  O  law,  thou 
haft  no  pov/er  over  me,  und  therefore  thou  doft  accufe  and  cori- 
,demn  me  in  vain.  For  I  believe  in  Chrift  Jefus  the  Son  of  God 
■whom  the  Father  fent  into  the  world  to  redeem  us  miferable  (In- 
ners  oppreffed  with  the  tyranny  of  the  lav/  :  he  gave  his  life  and 
ftied  his  blod  for  me.  Therefore  feeling  thy  terrors  and  threateu- 
ings,  O  law,  I  plunge  my  confcience  in  the  wounds  blood,  death, 
refurreflion  and  vidory  of  my  Saviour  Chrift.  Uelides  him  I  will 
fee  nothing,  I  will  hear  nothing.  This  faith  is  our  vidory  v/here- 
by  we  overcome  the  terrors  of  the  law,  fin,  death  and  all  evils, 
and  yet  not  without  great  conflifts.  And  here  do  the  children  of 
God,  who  are  daily  exercifed  with  grievous  temptadons,  wreftle 
and  fweat  indeed.  For  oftentimes  it  cometh  into  their  minds  th^t 
Chrift  will  accufe  them  and  plead  againft  them,  that  he  will  require 
an  account  of  their  former  life,  and  that  he  will  condemn  them  ; 
they  cannot  alTure  themfelves  that  he  is  fent  of  his  Father  to  redeem 
us  from  the  tyranny  and  oppreffion  of  the  law  :  tlvA  whereof  corrt- 
eth  this  ?  They  have  not  yet  fully  put  off  the  flefh,  which  rebelietli 
againlt  the  fpirit.  Therefore  the  terrors  of  the  law,  the  fear  of 
death,  and  luch  like  forrowful  and  heavy  fights  do  oftentimes  re- 
turn, which  hinder  our  faith  that  it  cannot  apprehend  the  benefit 
of  Chrift  (v/ho  hath  redeemed  us  from  the  bondage  of  the  law) 
with  iuch  aiTurance  as  it  fliould  do. 

But  how  or  by  what  means  hath  Chrift  redeemed  us  ?  This  was 
the  manner  of  our  redemption  :  Hd  teas  made  under  the  laiv. 
Chrift,  when  he  came,  found  us  all  captives  under  governors  and 
tutors,  that  is  to  fay,  (hut  up  and  holden  in  prifon  under  the  law. 
What  doth  he  then  I  Although  he  be  Lord  of  the  law,  and  there- 
fore th:e  law  hath  no  authority  or  power  over  him  (for  he  is  the 
Son  of  God)  yet  of  his  own  accord  he  maketh  himfelf  fubjecl  to 
the  law.  Here  the  law  executeth  upon  him  all  the  jurifdi<5tion 
which  it  had  over  us;  it  accufeth  and  terrifieth  us  alio,  it  maketh 
us  fubjeft  to  fin,  death,  the  wrath  of  God,  and  with  its  fentence 


3i6  .GALATIANS. 

condemneth  us.  And  this  it  doth  by  good  right,  for  <we  are  all 
JinnerSi  and  were  hy  nature  the  children  of  ivraih,  Eph.  ii.  3.  Con- 
trariwife,  Chr'iji  did  no  fin,  neither  iv  as  guile  found  in  his  mouth,  i 
Pet  ii.  22.  therefore  he  was  riot  fubjeft  to  the  law.  Yet  notwith- 
ftanding  the  law  v/as  no  lefs  cruel  againft  this  innocent,  righteous 
and  blefled  Lamb,  than  it  was  againfl:  uS  curfed  and  damned  fia- 
ners,  yea,  much  more  rigorous.  For  it  accufcd  him  as  a  blafphem- 
er  and  a  feditious  perfon,  it  made  him  guilty  before  God  of  the 
fins  of  the  whole  worJdjMatth.  xxvi.  ^.5.  it  fo  terrified  and  cpprefTed 
him  with  heavincfs  and  anguifli  of  fpirit  that  he  fweat  blood,  Luloe 
xxii.  44.  And  briefly,  it  condemned  him  to  death,  yea,  even 
to  the  death  of  the  crofs.  .  . 

This  was  indeed  a  wonderful  combat,  where  the  law  being  a 
creature,  givethfuch  an  alTauIt  to  its  Creator,  and  againd  all  right 
and  etjuity,  pra»5iiied  its  whole  tyranny  upon  the  Son  of  God 
which  it  ex'-Tcifed  upon  us  the  children  of  wrath.  Now,  there- 
fore becaufe  tjie  law  did  fo  horribly  and  fo  curfedly  (in  againft  its 
God,  it  is  accufed  and  arraigned.  There  Chrift  iaith,  O  law, 
thou  mighty  queen  and  cruel  regent  of  all  mankind,  what  have  I 
done,  that  thou  haR:  accufed  me,  terrified  me  and  condemned  me, 
who  am  innoc-'nt  ?  Here  the  law,  which  had  before  condemned 
and  killed  al!  men,  when  it  hath  nothing  wherewith  to  defend  or 
purge  itfth,  is  again  fo  condemned  and  vanquiftied,  that  it  lofeth 
-its-  whole  right,  not  only  over  Chrift  (whom  it  fo  cruelly  handled 
and  killed )  but  alio  over  all  them  that  believe  in  him.  For  to  thofe 
Chrift  laith,  come  unto  me  all  ye  that  labor  under  the  yoke  of  the 
ifou',  M^fcth.  xi.  28.  I  could  have  overcome  the  law  by  ray  ab- 
■folure  power  without  mine  own  fmart  ;  for  I  am  Lord  of  the  law 
ar.a  therefore  it  hiith  no  right  over  me.  But  I  have  made  myfelf 
•fnbjcdt  unto  the  lav/,  for  your  caufe  who  were  under  the  law, 
itak.i'g  your  flefn  upon  me,  that  is  to  fay,  of  mine  inedimable  love 
•  I  numbied  and  yielded  mpfelf  to  the  fame  prifon,  tyranny  and 
bondage  of  the  law,  under  which  ye  ferved  as  captives  and  bond- 
flaves,  I  faffered  the  law  to  have  dominion  over  me,  who  was  its 
■Lord;  to  terrify  me,  to  make  me  a.flave  and  captive  unto  fm, 
death,  and  the  Wrath  of  God,  which  it  ought  not  to  have  done. 
Therefore  I  have  vanquiflied  the  law  by  double  right  and  authority. 
Firlt,  as  the  Son  of  God  and  Lord  of  the  lav/.  Secondly,  in 
.your  pcrfon,  which  is  as  much  as  if  ye  had  overcome  the  law  your- 
fclvcs;  for  my  vi(9oryJs  yours. 

After  this  manner  Paul  fpeaketh  every  where  of  this  marvellous 
combat  between  Chrift  and  the  law.  And  to  make  the  matter 
more  delegable  and  more  apparent,  he  is.^vont  to  fet  forth  the  law 
by  a  figure,  called  ^Profpopaia,  as  a  certain  mighty  perfon  who 
hath  condemned  and  killed  Chrift,  whom  Chrift  again,  overcoming 
death,  had  conquered,  condemned  and  killed,  Eph.  ii.  16.  Kill- 

*  Prof'popaia  is  a  figure,  whereby  things  that  have  no  lifv   are  feigned 
perfonally  to  fptak  or  to  be  fpoken  to. 


GALATIANS.  317 

tng  enmity  in  hlmfelf.  Again,  Pfal.  Ixviii.  18.  Thou  hajl  nfcended 
on  h'lgh^  thou  haft  led  captivity  captive,  ^c.  He  ufeth  the  fame 
6gure  alfo  in  his  epiftles  to  the  Romans,  Corinthians,  and  Colofli- 
ans.  Byfin  he  condemned  fin ,  Iffc.  Rom.  viil.  3.  Chrift  therefore 
by  this  his  victory,  banifhed  the  law  out  of  our  confclence,  fo  tha«; 
now  it  can  no  more  confound  us  in  the  fight  of  God,  drive  us  to 
defperation,  or  condemn  us.  Indeed,  it  ceafeth  not  ftill  to  reveal 
our  fin,  to  accufe  and  to  terrify  us;  but  the  confcience  taking  hold 
of  thefe  words  of  the  apoftle,  Chrift  hath  redeemed  us  from  the  law ^ 
is  raifed  up  by  faith,  and  conceiveth  great  comfort.  Moreover, 
it  triumpheth  over  the  law  with  a  certain  holy  pride,  faying,  I 
pare  not  for  thy  terrors  and  threatenings ;  for  thou  haft  crucified 
the  Son  of  God,  and  this  haft  thou  done  moft  unjuftly ;  therefore 
the  fm  tliat  thou  haft  committed  againft  him,  cannot  be  forgiven. 
Thou  haft  loft  thy  right  and  fovereignty,  and  now  for  ever  thou 
art  not  only  overcome,  condemned  and  (lain  unto  Chrift,  but  alfo 
to  me  believing  in  him,  unto  whom  he  hath  freely  given  this  vidory. 
So  the  law  is  dead  to  us  for  ever,  fo  that  we  abide  in  Chrift  : 
Thanks  be  to  God  avho  giveth  us  the  viBory,  through  our  Lord  ^ef us 
Chrift,    I  Cor.  xv.  57. 

Thefe  things  do  alfo  confirm  this  doflrine,  that  we  arejuftified 
by  faith  only.  For  when  this  combat  was  fought  betwixt  Chrift 
and  the  law,  none  of  our  works  and  deferts  came  betv/een,  but 
only  Chrift  was  found,  who  putting  upon  him  our  perfon,  made 
hlmfelf  fubjCift  to  the  law,  and  in  perfect  innocency  fuffered  all 
tyranny.  Therefore  the  law  as  a  thief  and  curfed  murderer  of  the 
Son  of  God,  lofeth  all  its  right,  and  deferveth  to  be  condemned 
in  fuch  fort,  that  wherefoever  Chrift  is,  or  is  once  named,  there 
it  is  compelled  to  avoid  and  fly  away,  no  otherwife  than  the  devil 
(as  the  papifts  imagine)  flieth  from  the  crofs;  wherefore  if  we  be- 
lieve, we  are  delivered  from  the  law  through  Chrift,  who  hath 
triumphed  over  it  by  hlmfelf.  Col.  ii.  15.  Therefore  this  glorious 
triumph  purchafed  unto  us  by  Chrift,  is  not  gotten  by  any  works, 
but  only  by  faith;  therefore  faith  only  juftilieth. 

T'hefe  words  then,  Chrijl  nvas  made  under  the  laiv,  l^c.  as  thev 
are  ftrong  and  import  a  certain  vehemency,  fo  they  are  diligently 
to  be  weighed  andconfidered.  For  they  declare,  that  the  Son  of 
God  being  made  under  the  law,  did  not  only  perform  one  or  iwo 
works  of  the  law,  that  is  to  fay,  he  was  not  onlv  circumcifed,  ©r 
prefented  in  the  temple,  or  went  up  to  Jerulalem  with  others  at  the 
times  appointed,  or  only  lived  civilly  under  the  law,  but  he  fuffered 
all  the  tyranny  of  the  law.  For  the  law  being  in  its  principal  ufe 
and  full  power,  fet  upon  Chrift,  and  fo  horribly  affalled  him,  that 
he  felt  iuch  anguifli  and  terror,  as  no  man  upon  the  earth  had  evc 
felt  the  like.  This  his  bloody  fweat  doth  fufHclently  v/ltnefs,  his 
comfort  minlftered  by  the  angel,  that  mighty  prayer  which  he  made 
in  the  garden;  and  briefly,  that  lamentable  complaint  upon  the 
crofs,  0  my    God,  fjuhy   hajl  thou  forfakcn  me  ?  Thefe  things  he 


3iS  GALATIANS. 

fuffered,  to  redeem  thofe  who  were  under  the  law,  that  is  to  Hiy, 
them  who  were  in  heavinefs  of  fpirit,  in  angiiifii  and  terror,  and 
ready  to  defpair,  who  were  oppprefled  with  the  heavy  burden  of 
-their  fins  as  indeed  we  arc  all  oppre/Ted.  For  as  touching  the 
flefli,  we  fin  daily  againrt  all  the  commandments  of  God.  But 
Paul  givcth  us  good  comfort,   when  he  faith,   Godfent  his  Son,  If^c. 

So  Cbrift,  a  divine  and  human  perfon,  begotten  of  God  with- 
out beginning,  and  bvorn  of  the  viigin  in  the  time  appointed  came 
not  to  make  a  law,  but  to  feel  and  i'ufFer  the  terrors  of  the  law 
with  air  extrcmitv,  and  to  overcome  the  fame,  that  fo  he  miyht 
utterly  aboiifli  the  law.  .  He  was  not  made  a  teacher  of  the  law, 
but  an  cliedicnt  difciple  to  the  law.  that  by  this  his  obedience  he 
might  redeem  them  who  were  under  the  law.  This  is  agairitt  thfe 
dodrine  of  the  papiils,  who  have  made  Chrift  a  laW-giver;  ye^t, 
much  more  fevere  and  rigorous  than  Mofes.  Paul  teacheth  here 
.^uitR  contrary,  to  wit,  that  God  humbled  his  Son  under  the  law, 
that  is  to  fay,  conftrained  him  to  bear  the  judgment  and  curfe  of 
.the  law,  -fin,  death,  Sec.  For  iVTofes  the  mini fter  of  the  law,  firt, 
wrath  and  death,  apprehended,  bound,  condemned  and  killed 
Chrift;  and  all  this  he  fufFered.  Therefore  Chrift  ftandeth  as  a 
mere  patient,  and  not  as  an  agent,  in  reipect  of  the  law.  He  is 
not  then  a  law-giver,  or  a  judge  r.fter  the  law,  but  in  that  he  made 
liimfelf  fubje6l  to  the  law,  bearirg  the  condemnation  of  the  law, 
lie  delivered  us  from  the  curfe  thereof. 

Now,  whereas  Chrift  in  the  gefpel  giveth  commandments,  and 
teacheth.  the  law,  or  rather  expoundeth  it,  this  pertaineth  not  to 
the  dodtrine  of  juftitication,  but  of  good  works.  Moreover,  it  is 
not  the  proper  office  of  Chrift  (for  which  he  came  principally  into 
the  world)  to  teach  the  law,  but  an  accidental  or  by-office;  like 
as  it  was  to  heal  the  weak,  to  raife  up  the  dead,  &c.  Thefe  are 
indeed  excellent  and  divine  works;  but  yet  not  the  very  proper 
and  principal  works  of  Chrift.  For  the  prophets  alfo  taught  the 
law,  and  wrought  miracles.  But  Chrili  is  God  and  man,  who 
fighting  againft  the  law,  fi-iffered  the  uttermoft  cruelty  and  tyranny 
thereof:  And  in  that  he  fuifered  the  tyranny  of  the  law,  he  van- 
quiftieth  it  in  himfelf :  And  afterwards,  being  raifed  up  again  from 
death,  he  condemned  and  utterly  aboliihed  the  law,  which  was  our 
deadly  enemy,  fo  that  it  cannot  condemn  and  kill  the  faithful  any 
more.  Wherefore  the  true  and  proper  office  of  Chrift  is  to  wreitle 
with  the  law  with  the  fin  and  the  death  of  the  whole-  world,  and 
jb  to  wreftle  that  he  muft  fuffier  and  abide  all  thefe  things,  and  by 
fuftering  them  in  himfelf,  concjuer  and  aholifli  them,  and  by  this 
means  deliver  the  faithful  from  the  law  and  from  all  evils.  'I  here- 
fbrc  to  teach  the  law  and  to  work  miracles,  are  particular  benefits 
of  Chrift,  for  which  he  came  not  piincipally  into  the  world.  For 
the  prophets,  and  efpecially  the  apoftles  did  greater  miracles  than 
Chrift  did,  John  xiv.  i  2. 


GALATIANS.  319 

Seeing  then  that  Chri(t  hath  overcome  the  law  in  his  own  perfoa, 
it  followeth  necell'arily  that  he  is  naturally  God.  For  there  is  none 
whether  he  be  man  or  angel,  who  is  above  the  law,  but  only  God. 
But  Chriit  is  above  the  law,  for  he  hath  vanquifhed  it.j  therefore 
he  is  the  Son  of  God,  and  naturally  God.  If  thou  lay  hold  upon 
Chrift  in  fuch  fort  as  Paul  here  painteth  him  out,  thou  canft  not  err 
nor  be  confounded.  Moreover,  thou  (halt  eafily  judge  of  all  kinds 
of  life,  of  the  religions  and  ceremonies  of  the  v/holc  world.  But 
if  this  true  pi61:ure  of  Chrift  be  defaced,  or  in  any  ways  darkened, 
then  followeth  a  confufion  of  all  things.  For  the  natural  man  can- 
not judge  of  the  law  of  God.  Here  faileth  the  cunning  of  the 
philofophers,  of  the  canonifts,  and  of  all  men.  For  the  law  hath 
power  and  dominion  over  man.  Therefore  the  law  judgeth  man, 
and  not  man  the  law;  only  the  chriftian  hath  a  true  and  a  certain 
judgment  of  the  law.  And  how  ?  That  it  doth  not  jufHfy. 
Wherefore  then  is  the  law  made,  if  it  do  not  juftify  ?  R^ighteouf- 
nefs  before  God,  which  is  received  by  faith  alone,  is  not  the  final 
caufe  why  the  righteous  do  obey  the  law,  but  the  peace  of  the 
v/orld.  Thankfulnefs  towards  God,  and  good  example  of  life, 
whereby  others  may  be  provoked  to  believe  the  gofpel.  The  pope 
hath  fo  confounded  and  mingled  the  ceremonial  law,  the  moral 
law,  and  faith  together,  that  he  hath  at  length  preferred  the 
ceremonial  law  before  the  moral  law,  and  the  moral  law  before 
faith. 

Verfe  5.   'That  *voe  might  receive  the  adoption  of  fans. 

Paul  fetteth  forth  and  amplifieth  very  largely  this  place  of  Gen. 
xxii.  18.  I n  thy  feed JI3 all  all  the  nations  of  the  earth  he  hlelfadt  A 
little  before  he  called  this  blelHng  of  the  feed  of  Abraham,  righte- 
oufnefs,  life,  the  promife  of  the  Spirit,  deliverance  from  the  law, 
the  teftameut,  &c.  Here  he  calleth  it  the  adoption  and  inheritance 
of  everlafting  life.  All  thefe,  this  word  hlfj'tng  doth  comprehend  : 
F'or  when  the  curfe  (which  is  fin,  death,  &c,)  is  aboliflied,  then 
in  the  ftead  thereof  fucceedeth  the  blefHng,  that  is,  righteoufncfs, 
life,  and  all  good  things. 

But  by  what  merit  have  v/c  received  this  blefHng,  this  adoption 
and  inheritance  of  everlafting  life  ?  By  none  at  all.  For  wha't  can 
men  deferve  that  are  Ihut  under  fm,  fubje(5tto  the  curfe  of  the  lav/ 
and  worthy  of  everlafting  death  ?  We  have  then  received  this  blef- 
fmg  freely,  and  being  utterly  unworthy  thereof,  but  yet  not  without 
merit.  What  merit  is  that  ?  Not  ours,  but  the  merit  of  Jefus 
Chrift  the  Son  of  God,  who  being  made  under  the  law,  not  for 
himfelf,  but  for  us  (as  Paul  faid  before,  that  he  nvas  made  a  cv.rfs 
for  us)  redeemed  us  who  were  under  the  lav/.  Wherefore  we  have 
received  this  adoption  by  the  only  redemption  of  Jefus  Chrift  the 
Son  of  God,  which  is  our  rich  and  everlaifing  merit,  whether  it 
be  of  congruence  or  v/orthincfs,  going  before  grace  or  coming  after. 
And  with  this  free  adoption  we  have  alfo  received  the  Holy  Gholl 


$2o  GALATIANS. 

whom  God   hixih  lent   Into   our   hearts,  crying,  ^bl/a  Father,  as 
folJowelh  : 

Vcrfe  6.  And  hccavfc  ye  are  Jons,   God  hath  Jtni  forth  the  Spirit  of 
his  Son  into  your  hearts, — 

The  Holy  Ghod  is  fent  two  mannner  of  ways.  In  the  primi- 
tive church  he  was  Tent  in  a  manifefl  and  viable  appearance.  So 
he  came  upon  Chrift  at  Jordan,  in  tlie  Hkenefs  of  a  dove,  Matth. 
iii.  1 6.  and  in  the  likenefs  of  fire,  upon  the  apoftles  and  other  be- 
lievers, A(fLS  ii.  3.  And  this  was  the  firfl  fending  of  the  Holy 
Ghoft,  which  was  neceffary  in  the  primitive  church,  for  it  was 
expedient  that  it  fhould  be  eftablifhed  by  many  miracles,  becaufc 
of  the  unbelievers,  as  Paul  witnefTeth,  r  Cor.  xiv.  22.  Wherefore 
tongues  (iaithhe)  areforafign,  not  to  them  that  believe,  hut  to  them 
that  bel'uvs  not.  But  after  that-  the  church  was  gathered  together 
and  confirmed  with  thofe  miracles,  it  was  not  neceiTary  that  this 
vifible  fending  of  the  Holy  Ghoft  fhould  continue  any  longer. 

Secondly,  The  Holy  Ghofl  is  fent  by  the  word  into  the  hearts 
of  believers,  as  here  it  is  faid,  God  fent  the  Spirit  of  his  Son,  Sec. 
This  fending  is  without  any  vifible  appearanco,  viz.  when  by  the 
hearing  of  the  external  word,  we  receive  an  inward  fervency  and 
light,  whereby  we  are  changed  and  become  new  creatures  ;  where- 
by alio  we  receive  a  new  judgment,  a  new  feeling,  and  a  new 
moving.  This  change  and  this  new  judgment  is  no  work  of  rea- 
fon,  or  of  the  power  of  man,  but  is  the  gift  and  operation  of  the 
Holy  Ghoft,  which  coitieth  with  the  word  preached,  which  pu- 
riiieth  our  hearts  by  faith,  and  bringeth  forth  in  us  fpiritual  motions. 
Therefore,  tliere  is  a  great  difFurence  betwixt  us  and  thofe,  who, 
with  force  and  fubtility,  perfecate  the  dodrine  of  the  gofpcl  :  For 
we,  by  t'le  grace  of  God,  can  certainly  judge  by  the  word,  of  the 
will  of  God  towards  us  ;  alfb,  of  all  laws  and  doftrines,  of  our 
own  life,  and  of  the  life  of  others.  Contrariwife,  the  papifls  and 
fetSlarizs  cannot  certainly  judge  of  any  thing;  For  they  corrupt, 
they  pcrfeciite  and  blaf]>heme  the  word.  Now,  without  the  word, 
a  mai'  can  give  no  certain  judgment  of  any  thing. 

Aud  although  it  appear  not  before  the  world,  that  we  are  re- 
newed in  fpirit,  and  have  the  Holy  Ghod,  yet  notwithflanding 
our  judgment,  our  fj)eecii,  and  our  confedion,  do  declare  fufRci- 
ently,  thau  the  Holy  Ghoil,  with  his  gifts,  is  in  us.  For  before 
wc  could  judge  rightly  of  nothing :  We  fpake  not  as  we  now  do  ; 
confefled  not  that  all  our  works  were  fin,  and  damnable,  that 
Chrifl:  was  our  only  merit  both  before  grace  and  after,  as  now  we 
do  in  the  true  knowledge  and  light  of  the  gofpcl.  Wherefore  let 
this  trouble  us  nothing  at  all,  that  the  world  (whofc  works  we  tef- 
tify  to  be  evil)  judgeth  us  to  be  rnoft  pernicious  heretics  and  fediti- 
ous  perfons,  dcihoycrs  of  religion,  and  troublers  of  the  common 
peace,  poifefrcd  of  the  devil,  fpeaking  in  and  governing  all  our 
i-iftions.     Again ll   this  perverfe   and   wicked  judgment  of  world, 


GALATIANS.  321 

let  this  tefKmony  of  our  confcience  be  flifficient,  whereby  we 
afiuredly  know  that  it  is  the  gift  of  God,  that  we  do  not  only  be- 
lieve in  Jefiis  Chrifl:,  but  that  we  alfo  openly  preach  and  confcfs 
him  before  the  world.  As  we  believe  with  our  heart,  fo  do  we 
fpeak  with  our  mouth,  according  to  that  faying  of  Pfal.  cxvi.  10. 
/  bcl'ts'vsd,  therefore  have  I  fpoken. 

Moreover,  we  exercife  ourfelves  in  the  fear  of  God,  and  avoid 
fin  as  much  as  we  may  :  If  we  fin,  we  fin  not  of  purpofe,  but  of 
i^^norance,  and  we  are  forry  for  it:  We  may  flip,  for  the  devil 
licth  in  wait  for  us  both  day  and  night.  Alfo,  the  remnants  of 
fin  cleave  yet  fait  in  our  flelfi ;  therelore,  as  touching  the  fieih  we 
are  finners,  yea,  after  that  we  have  received  the  JHoly  Gholh 
And  there  is  no  great  difference  betv/ixt  a  chrlilian  and  a  civil  ho- 
ned man  :  For  the  works  of  a  chriflian  in  outward  fhew,  are  but 
bafe  and  fimple.  He  doth  his  duty  according  to  his  vocation,  he 
guideth  his  family,  he  tilleth  the  ground,  he  giveth  counfel,  he 
aideth  and  fuccoureth  his  neighbor.  Thefe  works  the  carnal  man 
doth  not  much  efleem,  but  thinketh  them  to  be  common  to  all 
men,  and  fuch  as  the  heathen  may  alfo  do.  For  the  world  un- 
derftandeth  not  the  things  which  are  of  the  Spirit  of  God,  and 
therefore  it  judgeth  perverfely  of  the  works  of  the  godly.  But  the 
monitrous  fuperlHtion  of  hypocrites,  and  their  will-works,  they 
have  in  great  admiration  :  They  count  them  holy  works,  and  fpare 
no  charges  in  maintaining  the  fame.  Contrariwife,  the  works  of 
the  faithful,  which,  although  in  outward  appearance  they  feem  to 
be  but  vile  and  nothing  worth,  yet  are  they  good  works  indeed^ 
and  accepted  of  God,  (becaufe  they  are  done  in  faith,  with  a 
cheerful  heart,  and  with  obedience  and  thankfulnefs  toward 
God)  thefe  works,  I  fay,  they  do  not  only  not  acknowledge  to  be 
good  works,  but  alfo  they  defpife  and  condemn  them  as  mofl; 
wicked  and  abominable.  The  world,  therefore,  believeth  nothing 
lefs  than  that  we  have  the  Holy  Ghoft.  Notwithdanding  in  the 
time  of  tribulation,  or  of  the  crofs,  and  of  the  confeifion  of  our 
faith  (which  is  the  proper  and  principal  work  of  thofe  that  believe) 
when  we  muft  either  forfake  wife,  children,  goods,  and  life,  or 
elfe  deny  Chrifl,  then  it  appeareth  that  we  make  confeflion  of  our 
faith,  tliat  we  confcfs  Chriit  and  his  word,  by  the  power  of  the 
Holy  Ghoft. 

We  ought  not,  therefore,  to  doubt  whether  the  Holy  Ghoft 
dwelleth  in  us  or  not;  but  to  be  afTuredly  perfuaded  that  we  are 
the  temple  of  the  Holy  Ghoft,  as  Paul  faith,  i  Cor.  iii.  1 6.  For 
if  any  man  feel  in  himfelf  a  love  towards  the  word  of  God,  and 
wllHngly  heareth,  talketh,  wrlteth  and  thinketh  of  Chrift,  let  that 
rnan  know,  that  this  is  not  the  work  of  man's  will  or  reafon,  but 
the  gift  of  the  Holy  Ghoft  :  For  it  is  impoffible  that  thefe  things 
ihould  be  done  without  the  Holy  Ghofh  Contrariwife,  where 
hatred  and  contempt  of  the  word  is,  there  the  devil,  the  god  of 
this  world  reigneth,  blinding  mens  hearts,  and  holding  them  cap- 
•  T  t 


^22  GALATIANS. 

tive,  that  the  li^^ht  oFthe  glorious  gofpel  of  ChriO:  fhould  notfliine 
iinto  them,  2  Cov.  iv.  4.  Which  thing  v/e  fee  at  this  day  in  the 
moft  part  of  the  common  people,  who  have  no  love  to  the  word, 
but  contemn  it,  as  though  it  pertained  nothing  at  all  unto  tlicm. 
But  whofoever  do  fjel  any  love  or  defire  to  the  word,  let  them 
acknowledge  with  thanlcfulnefs,  that  this  afPed^ion  is  poured  inta 
them  by  the  Holy  Ghod  :  For  we  bring  not  this  affedion  and  de- 
fire with  ur,  neither  can  we  be  taught  by  any  laws  how  we  may 
obtain  it;  but  this  change  is  plainly  and  fimply  the  work  of  the  right 
hand  of  the  Mo!i  High.  Therefore,  when  we  willingly  and 
gladly  hear  the  word  preached  concerning  Chrift  the  Son  of  God 
who  for  us  was  made  man,  and  became  rubje(5t  to  the  law,  to  de- 
liver us  from  the  malediftion  of  the  law,  hell,  death,  and  damna- 
tion; then  let  us  aflure  ourfeives  that  God,  by  and  with  this 
preaching,  fendeth  the  Holy  Ghofl  into  our  hearts-  Wherefore, 
it  is  very  expedient  for  the  godly  to  know,  that  they  have  the 
Holy  Ghoft. 

This  I  fay,  to  confute  that  pernicious  doctrine  of  the  papift?, 
which  taught  that  no  man  can  certainly  know  (although  his  life  be 
never  fo  upright  and  blamelefs)  whether  he  be  in  the  favour  of 
God  or  not.  And  this  fentcnce  commonly  received,  was  a  fpe- 
eial  principle  and  article  of  faith  in  the  whole  papacy,  whereby 
they  utterly  defaced  the  dodrine  offliith;  tormented  mens  confci. 
ences;  banilhed  Chrill  quite  out  of  the  church;  darkened  and 
denied  all  the  benefits  of  the  Holy  Ghoft;  abolifhed  the  whole 
worlliip  of  God  ;  fet  up  idolatry,  contempt  of  God,  and  blafphe- 
my  againfl:  God  in  mens  hearts. 

Augulline  faith  very  well  and  godly,  that  every  man  feeth  raoft 
certainly  his  own  faith,  if  he  have  faith.  This  do  they  deny. 
God  fdrbid  (fay  they)  that  I  ihould  aflure  myfelf  that  I  am  un- 
der grace,  that  1  am  holy,  and  that  I  have  the  Holy  Gholt,  yea, 
although  1  live  godly  and  do  all  good  works.  Ye  who  are  young, 
and  arc  not  rnfe«51ed  with  this  pernicious  opinion  (whereupon  the 
whole  kingdom  of  the  pope  is  grounded)  take  heed,  and  fly  from 
it  as  from  a  moft  horrible  plague.  We  that  are  old  men  have  been 
trained  up  jn  this  error  even  from  our  j'^outh,  and  have  been  fo 
nurfled  therein,  that  it  hath  taken  deep  root  in  our  hearts.  There- 
fjre  it  is  to  us  no  !cfs  labour  to  unlearn  and  forget  the  f^me,  than 
to  learn  and  lay  hold  upon  true  fiith.  But  we  muft  be  afl'urcd,  and 
out  of  dcuibt,  that  we  are  under  grace  ;  that  we  pleafe  God  for 
Chrid's  fake,  and  that  we  have  the  Holy  Ghofl: :  For  if  any  vian 
have  not  the  Spint  of  Chrjji,  he  Is  ncn:  of  his,   Rom.  viii.  9. 

Wherefore,  whether  thou  be  a  minifler  of  God's  word,  or  a 
magillrate  in  the  commonv.ealth,  thou  mull  afiiiredly  think  that 
thy  oflice  pleafclh  God  ;  but  this  canlf  thou  never  do,  unlefs  thou 
have  the  Holy  Ghoft.  But  thou  v/ilt  fay,  I  doubt  not  but  that 
my  office  pleafcth  God,  becaufe  it  is  God's  ordinance ;  but  I 
doubt  of  mine  own  perfon  whether  it  pleafe  God  or  not.     Here 


GAL  AT  I A  NS.  323 

thou  miiPc  refort  to  the  word  of  God,  wliich  tcacheth  and  afiureth 
■US,  that,  .not  only  the  ofhce  of  the  perfooj  but  alfo  the  perfon  it- 
felf  pieafeth  God.  For  the  perfon  is  baptized,  believetli  in  Chrift, 
is  purfjed  in  his  blood  from  all  fns,  liveth  in  the  communion  and 
fcilowlhip  of  his  church.  Moreover,  he  doth  not  only  love  the 
pure  doarine  of  the  word,  but  alfo  he  is  glad  and  greatly  rejoiceth 
when  he  feeth  it  advanced,  and  the  number  of  the  faithful  increaf- 
ed.  .Concrarifc,  he  detefteth  the  pope  and  ail  fedaries,  with  their 
wicked  dodrine,  according  to  that  faying  in  Pfal.  cxix.  113.  / 
hate  "oa'in  thoughts  ;   hut  thy  him)  do  I  love, 

AVe  ought,  therefore,  to  be  furely  perfuaded,  that  not  only  our 
ofFice,  but  alfo  our  perfon  pieafeth  God:  Yea,  whatfoever  it  faith, 
dcth,  or  Lhinketh  particularly,  the  fame  pieafeth  God,  not  for  our 
own  fakes,  but  for  ChrilPs  fake,  who  was  made  under  the  law  for 
us.  Now,  we  are  fure  that  Chriit  pieafeth  God,  that  he  is|holy, 
&c.  For  as  much  then  as  Chrift  pieafeth  God,  and  we  are  in 
him,  v/e  alfo  pleafe  God  and  arc  holy  .  And  although  fn  do 
IHII  remain  in  our  flefli,  and  we  alfo  daily  fall  and  offend,  yet  grace 
is  more  abundant  and  ftronger  than  fin  :  The  mercy  and  truth  of 
the  Lord  reignerJi  over  us  for  ever.  Wherefore  fin  cannot  terrify 
us,  and  make  us  doubtful  of  the  grace  of  God  which  is  in  us;  For 
ChriH:,  that  mod  mighty  giant,  hath  quite  aboliflied  the  law,  con- 
demned fm,  vanquiflied  death  and  all  evils.  So  long  as  he  is  at 
the  right  hand  of  God,  making  interceifion  for  us,  we  cannot 
doubt  of  the  grace  and  favour  of  God  towards  us. 

Moreover  God  hath  alfo  fent  the  Spirit  of  his  Son  into  our 
hearts  as  Piiul  here  faith.  But  Chrid  is  moft  certain  in  his  Spirit 
that  he  pieafeth  God,  &c»  therefore  we  alfD  having  the  fame 
Spirit  of  Chrift,  nuifi:  be  a(fured  that  we  are  under  grace  for  his 
fake  who  is  moft  aflured.  This  I  have  faid  concerning  the  inward 
teftimony,  whereby  a  chrilHan  man's  heart  ought  to  be  fully  per- 
fuaded that  he  is  under  grace,  and  hath  the  Holy  Ghofl:.  Now, 
the  outward  figns  (as  I  faid  before)  are  gladly  to  hear  of  Chrift, 
to  preach  and  teach  Chril.i:,  to  render  thanks  unto  him,  to  praife 
him,  to  confefs  him,  yea  with  the  lofs  of  goods  and  life.  Moreover, 
to  do  our  duty  according  to  our  vocation,  as  we  are  able ;  to  do 
it,  I  fay,  in  faith,  joy,  &c.  Not  to  delight  in  fin,  nor  to  thruft 
ourfilves  into  another  man's  vocation,  but  to  attend  upon  our  own  ; 
to  help  our  needy  brother,  to  comfort  the  heavy-hearted,  &c.  By 
thefe  figns,  as  by  certain  cffeds  and  confcqucnts.  we  are  fully  af- 
fured  and  coniirmed,  that  we  are  in  God's  favour.  The  wicked 
alfo  do  imagine  that  they  have  the  fame  figns,  but  they  have  no- 
thing Icfs.  Hereby  we  may  plainly  fee  that  the  pope,  v/ith  his 
dodrine,  doth  nothing  tV^t  but  trouble  and  torment  mens  confci- 
ences,  and  at  length  diiveth  them  to  del'peration  :  For  he  not  only 
teacheth,  but  alfo  commandeth  men  to  doubt.  Therefore,  as 
Pfal.  V.  9.  faith,  There  is  no  fa'ithfuhiefs  in  their  mouth  ;  and  in 
another  place,    Under  his  tongue  is  mif chief  and  vanity ^  Pfal.  x.  7. 


324 


G  A  L  A  T  I  A  N  S. 


Here  we  may  fee  what  great  infirmity  is  yet  in  the  faith  of  the 
nodiy  For  if  wc  could  be  fully  pcriuaded  that  we  arc  under 
grace,  tJiat  our  fins  are  forgiven,  that  we  have  the  Spirit  of  Chrill, 
th:;t  we  are  the  ch;!d'.-en  of  God  ;  then  doubtlefs  we  (liould  be 
joyrul,  and  thankful  to  God  for  this  ineltimabl'^  gift.  But  be- 
caufe  we  feel  contrary  moiions.  viz.  Fear,  doubtfulnefs,  anguifn 
and  jieavinefs  of  heait,  and  fuch  like  ;  therefore  we  cannot  p.fl'ure 
ourfelves  hereof:  Yea,  our  confcier.cc  judgeth  it  a  great  pre  fump- 
tion  and  pride  to  clriHerge  tiviS  glory.  Wherefore,  if  we  will 
undtrdand  this  thnig  rightly  and  as  we  fliould  do,  v/e  muR  put  it 
in  pra6lice  ;  for  without  experience  r.nd  pradicc  it  can  nevti  be 
learned. 

Wherefore,  let  every  man   fo  praflicc  with  himfelf.  that  his 
confciencc  r,::'/  be  fuliy  afTurcd  that  he   is  under  grace,  and  that 
hi'  perfon  and  h?;;  wo'-ks  do  pleafe  God.     And  if  he  feel  in  him- 
ff  •, averJng  or  doubting.,  let   him  exercife  his   faith,  and 

V.    .....  .,^;.:irft  this   doubting,  and  let   him  labour  to  attain  niorc 

flrcngui  and  aiTurance  of  faith,  fo  that  he  may  be  able  to  fay,  I 
know  that  I  am  accepted,  and  that  1  have  the  Holy  Ghofl  ;  not 
for  mi'te  own  worthinefs,  my  v/ork,  miy  merit,  but  for  Chrifl's 
fake,  who  of  his  inellimable  love  towards  us,  made  himfelf  fub- 
ject  to  the  lav/,  and  took  away  the  lins  of  the  world  ;  in  him  do  I 
believe  ;  if  I  be  a  finner  and  err,  he  is  righteous  and  cannot  err. 
Moreover,  i  gladly  he?r,  read  fing  and  write  of  him  ;  and  de- 
fire  nothing  more  than  that  thisgofpel  m.ay  be  known  to  the  whole 
world,  and  that  many  may  be  converted  unto  him. 

Thcfe  things  do  plainly  witnefs  that  the  Holy  Ghofr  is  ])refent 
with  us  ruid  in  us.  For  fuch  things  are  not  wrought  in  the  heart 
by  man's  Itrengih,  nor  gotttn  by  man's  induftry  or  travail,  but 
are  obtained  by  Chrifl  alone,  who  iird:  maketh  tis  righteous  bv  the 
knowledge  of  himfelf  in  his  holy  gofpel,  and  afterwards  he  crcateth 
a  new  heart  in  us,  bnngeth  forth  new  motions,  and  giveth  unto 
us  that  affurance  whereby  we  are  perluaded  that  we  pleale  the 
Father  for  his  fake.  A  Ho  he  giveth  us  a  true  judgment  whereby 
we  prove  ar.d  try  thole  things  which  before  we  knew  not,  or  elfe 
altogether  defpifed.  It  bchoveth  us  therefore  to  wreiHe  againil  this 
doubting,  that  we  may  daily  overcome  it  more  and  more,  and  at- 
tain to  a  full  pcrfuaficn  and  certainty  of  God's  favour  toward  us, 
rooting  otit  of  our  hearts  this  curfcd  opinion,  that  a  ir.an  ought,  to 
doubt  of  the  gr:ice  and  favour  of  God,  which  hath  infe(5led  t]ie 
whole  world. 

Verfe  6.     Cryh'g,  Ahha^   Father. 

Paul  might  have  faid,  God  fcnt  the  Spirit  of  his  Son  into  our 
hearts f  calling,  yibbfii  Father.  He  faith  notfo.  but  crying,  Abba, 
Fathery  that  he  might  fliew  and  fet  forth  the  temptation  of  a 
chriitian,  who  yet  is  but  weak,  and  weakly  belicveth.  In  Rom. 
viii.  26.  he  callcLh  this  crying,  an   unfpeakable  groaning-     Like- 


GALATIANS.  325 

wife  he  faith,  'TJie  Sp'ini  aJfo  helpeih  our  tnjinniiles  :  For  ivc  knono 
not  ivhat  nveJJjould  pray  for  as  <zuc  ought ;  but  the  Spirit  iifelf  makcth 
intercejjlnn  for  tis  tuith  unfpeakahle  groaningSf  &c. 

And  this  is  a  fingular  confolation  when  he  faith,  that  the  Spirit 
of  Chrift  is  fent  into  our  hearts,  crying,  /Ibba,  Father :  And 
again,  that  he  helpeth  our  infirmities,  making  interceflion  for  us 
with  unfpeakahle  groanings.  He  thatcould  aiTuredly  believe  this, 
(hould  never  be  overcome  with  any  afflidlion,  were  it  never  fo  great. 
But  there  are  many  things  that  hinder  this  faith  in  us.  Firft,  our 
heart  is  born  in  fin.  Moreover,  this  evil  is  naturally  grafted  in  us, 
that  we  doubt  of  the  good-will  of  God  towards  us,  and  cannot 
affure  ourfelves  that  we  pleafc  God,  &c.  Befides  all  this,  the  de- 
vil, our  adverfary,  rangeth  about  v/ith  terrible  roarings,  i  Pet.  v. 
8.  and  faith,  Thou  art  a  fmner;  therefore  God  is  angry  with 
thee,  and  will  deftroy  thee  for  ever.  Againfl  thefe  horrible  and 
intolerable  roarings,  we  have  nothing  whereupon  to  hold  and  ftay 
ourfelves,  but  only  the  word,  which  fetteth  Chrifl:  before  us  as 
a  conqueror  over  fin  and  death,  and  over  all  evils.  But  to  cleave 
fafl:  to  the  v/ord  in  this  temptation  and  thefe  terrors  of  confcience, 
herein  ftandeth  all  the  difficulty :  For  then  Chrifl:  appeareth  to  no 
fenfe  :  We  (tc  him  not,  the  heart  feeleth  not  his  prefence  or  fuc- 
cour  in  temptation  ;  but  rather  it  feemeth  that  he  is  angry  with  us, 
and  that  he  forfaketh  us.  Moreover,  when  a  man  is  tempted  and 
afflifted,  he  feeleth  the  ftrength  of  fin  and  the  infirmity  of  the 
flefh,  he  doubteth,  he  feeleth  the  fiery  darts  of  the  devil,  the  ter- 
rors of  death,  the  anger  and  judgment  of  God.  AH  thefe  things 
cry  out  horribly  again  ft  us,  fo  that  we  fee  nothing  eife  but  defpera- 
tion  and  eternal  death.  But  yet  in  the  midfl:  of  thefe  terrors  of 
the  law,  thunderings  of  fin,  alTaults  of  death,  and  roarings  of  the 
devil,  the  Holy  Ghoft  faith  Paul)  crieth  in  our  hearts,  Abba^  Fa- 
ther, And  this  cry  furmounteth  thofe  mighty  and  horrible  cries 
of  the  law,  fin,  death,  the  devil,  &c.  it  pierceth  the  clouds  and 
the  heavens,  and  afcendeth  up  into  the  ears  of  God. 

Paul  fignifieth  therefore  by  thefe  words,  that  there  is  yet  infir- 
mity in  the  godly ;  as  he  doth  alfo  in  Rom.  viii.  26.  when  he 
faith  the  Spirit  helpeth  our  infirmities.  For  as  much  therefore  as  the 
fenfe  and  feeling  of  the  contrary  is  ftrong  in  us ;  that  is,  for  as 
much  as  we  feel  more  the  difpleafure  of  God,  than  his  good  will 
and  favour  towards  us  ;  therefore  the  Holy  Ghofl:  is  fent  into  our 
hearts,  who  doth  not  only  figh  and  make  requefl:  for  us,  but  migh- 
tily crieth,  Abba„  Father^  and  praycth  for  us,  according  to  the 
will  oi  God,  with  tears  ond  unfpeakahle  groanings.  And  how  is 
this  done  ?  When  we  are  in  terrors  and  in  the  confiidt  of  confcience, 
<ve  take  hold  of  Chrift  and  believe  that  he  is  our  Saviour,  but  then 
do  the  law  and  fin  terrify  and  torment  us  moft  of  all.  Moreover, 
the  devil  afiaileth  us  with  all  his  engines  and  fiery  darts,  and  goeth 
about  with  all  his  power  to  take  away  Chrifl  and  all  confolation 
from  us.     Here  we  feci  ourfelves  almofl  gone,  and  at  the  point 


326  GAT.ATIANS. 

of  defDeration  ;  for  then  are  we  that  bruifed  reed  and  fnioklng 
fiax  which  Ifaiah  fpeiikcth  of,  chiip.  xhi.  3.  Notwithfliar.ding,  in 
the  mean  feafon,  the  Holy  Gholl:  helpeth  our  infirniities,  and 
roaketh  interceificn  for  us  with  unfpe::!cable  grcanings,  and  certi- 
fiet?i  o.ur  f|-.irits  that  we  are  the  children  of  God,  Rom.  viii.  2S. 
Thii^  is  the  mind  raifed  up  in  terrors  ;  it  lookcth  unto  its  Saviour 
and  Hi?,h  LiHiop,  Jefu;i  Chrifh  it  overcometh  the  infirmity  of  the 
flefn,  it  conceiveth  con::crt  again,  and  laith.  Ahha,  Father.  This 
gcoaning,  which  then  we  /'nrdiy  7^c\^  V  i\-\\  calleth  a  cryinn;  and 
unlpeiitablc  groaning,  which  hiicth  both  heaven  and  earth.  More- 
over, he  callcth  it  the  crying  and  gvoaning  of  the  »Spirit,  b -cnufe 
thb  Hciy  <Jr..^r-:  Rirrcuh  up  the  fair.e  in  our  heari'i  when  we  are 
weak'and  L^r;n'cficd  with  temptation?  and  terror. 

Although  then  the  law,  fin  and  the  devil  cry  out  agalnft  us  ne- 
ter  f J  !toueh,  with  great  and  terrible  rcarinfr?,  AviSicii  feem  to  fill 
heaveiT  and  eurth  and  far  to  exceed  this  groaning  of  our  heart, 
yet  cati  ihey  not  hurt  us.  For  the  more  fiercely  they  afiail  us, 
ccccitfc  and  torment  us  with  their  cryings.  fo  much  the  more  do 
we  groan,  and  in  groaning  lay  hold  upon  Chrifl:,  call  Upon  him 
with  heart  and  mouth,  clea\"e  unto  hirn,  and  beiieve  that  he  was 
made  under  the  law,  that  he  might  deliver  us  from  the  curfe  of 
the  law,  and  deftroy  both  fin  and  death.  Gal.  iv^.  4,  5.  And 
tlius  v/hcn  we  have  taken  hold  upon  Chrill:  by  faith,  v/e  cry  through 
him,  Jlhba,  Fathn\  And  this  our  cry  doth  far  furniount  the 
roaring  of  the  lav/,  fin,  the  devil,  &c. 

Ijut  fo  far  oif  is  it,  that  we  think  this  groaning  which  we  make 
in  thefe  terrors  and  this  our  weakncfs,  to  be  a  cry,  that  fcarcely 
we  perceive  it  to  be  a  groaning.  For  cur  faith  which  in  tempta- 
tion thus  groaneth  unto  Chrift  is  very  weak,  if  we  confider  our 
own  fenfe  and  feeling,  and  therefore  we  hear  not  this  cry.  Wc 
ha\^e  but  only  the  word,  which  when  we  apprehend  in  this  con- 
flid:,  we  h.ave  a  little  breathing,  and  then  we  "roan.  Ot  this 
rroaninc:  fome  little  teclin?  we  have,  but  the  crv  v/e  hear  not. 
But  he  (faith  Paul)  ihai  fearchcth  the  hearis^  hnnivdh  luhut  is  the 
nind  of  the  fy'irit,  IfSc  Rom.  viii.  27.  To  this  fearcher  of  the 
hearts,  this  fmall  and  feeble  groaning  (as  it  iecmeth  unto  us)  is  a 
loud  and  mighty  cry,  and  and  an  unlpcakablc  groaning  ;  in  ccni- 
parifon  whereof  the  great  and  horrible  roarings  of  the  law,  ot  fin, 
of  death,  of  the  devil,  and  of  hell,  are  nothing,  neither  can  they 
be  once  heard.  Paul  therefore,  not  without  caufe,  callith  this 
groaning  of  a  godly  alHidcd  heart,  a  cry  and  a  groaning  of  the 
fpirit  which  cannot  be  expreffed.  For  it  filleth  heaven,  {(^  that  the 
angels  think  they  hear  nothing  elfe  but  this  cry. 

But  in  us  there  is  a  quite  contrary  feeling.  For  it  feemeth  unto 
us  that  rliis  our  fmall  groaning  doth  not  fo  pierce  the  clouds,  that 
there  is  nothing  elfe  heard  ip  heaven  of  God  and  his  angels.  Nay, 
we  think,  and  efpccially  during  the  time  of  temptation,  that  the 
devil  horribly  roareth  i»gainft  us,  that  the  heavens  thunder  and  the 


GALATIAN3.  327 

earth  trembleth,  that  all  will  fall  upon  us,  that  all  creatures. threat- 
en our  dedrudion,  that  hell  is  open  and  ready  to  fv/ailo\v  us  up.. 
This  fceiing  is  in  our  heart,  thefe  horrible  voices  and  this  fearlui 
fhew  we  hear  and  fee.  And  this  is  it  that  Paul  faith  in  2  Cor. 
xii.  9.  That  the JlrengtJi  of  Chr'ijl  is  made  pcrfcd  through  our  ivsah'- 
nefs.  For  then  is  Chriit  Almighty  indeed,  then  doth  he  truly 
reign  and  triumph  in  us,  when  we  are  {o  weak  that  we  can  (carcely 
oroan.  But  Paul  faith,  that  this  groaning  is,  in  the  ears  of  God^ 
a  moft  mighty  cry,  which  filleth  both  heaven  and  earth. 

Chrift  alfo,  Luke  xviii.  6,  7,  8.  in  the  parable  of  the  wicked 
judge,  calleth  this  groaning  of  a  faithful  heart,  a  cry,  yea,  and 
fuch  a  cry  as  ceafeth  not  day  and  night  to  cry  unto  God,  where  he 
faith.  Hear  nuhat  the  imjujl  judge  faith.  And  foall  not  God  a^vmga 
his  o'von  ele3-,  ivho  cry  day  and  night  unto  hlm^  though  he  hear  lo7ig 
ivith  them  ?  I  tell  you,  that  he  luiil  avenge  them  fpeedily.  We  at 
this  day  in  fo  great  perfecution  and  contradi6lion  of  the  pope,  of 
tyrants  and  fecltaries,  who  fight  againft  us  both  on  the  right-hand 
and  on  the  left,  can  do  nothing  elfe  but  utter  fuch  groanings.  And 
thefe  were  our  guns  and  artillery  wherewith  we  have  fo  many  years 
fcattered  the  counfels  and  enterpriies  of  our  adverfaries  ;  whereby 
alfo  we  have  begun  to  overthrow  the  kingdom  of  antichrift.  They 
alfo  fliall  provoke  Chrift  to  haften  the  day  of  his  glorious  coming, 
wherein  he  (liall  aboliili  all  rule,  authority  and  power,  and  fhaii 
put  all  his  enemies  under  his  feet.      So  be  it. 

In  Exod.  xiv.  15-  the  Lord  fpeaketh  unto  Mofes  at  the  Red- 
fea,  faying,  Wherefore  criejl  thou  unto  me  ?  Yet  Mcfes  cried  not, 
but  trembled  and  almofi:  defpaired,  for  he  was  in  great  trouble.  It 
feemed  that  infidelity  reigned  in  him,  and  not  faith.  For  he  faw 
the  people  of  Ilraei  lo  corapafl'ed  and  inclofed  with  the  Egyptians' 
hoil  and  with  the  fea,  that  there  was  no  way  whereby  they  might 
efcape.  Here  Mofes  durft  not  open  his  mouth.  How  then  did 
he  cry  ?  We  muft  not  judge  therefore  according  to  the  feeling  of 
our  own  heart,  but  according  to  the  word  of  God,  which  teacheth 
us  that  the  Floiy  Ghoft  is  given  to  thofe  that  are  alHifted,  terrified 
and  ready  to  deipair,  to  raife  them  up  and  to  comfort  them,  that 
they  be  not  overcome  in  their  temptations  and  afflifrions,  but 
may  overcome  them,  and  yet  notwithflanding  great  terrors  and 
troubles. 

The  papifls  dreamed  that  holy  men  had  the  Holy  Ghof!:  in  fuch 
fort  that  they  never  had  nor  felt  any  temptation.  They  fpake  of 
the  Holy  Ghofl  only  by  fpeculation  and  naked  knowledge.  But 
Paul  faith,  'That  the Jlrengih  of  Chrifl  is  7nade  perfect  through  our 
nveaknefs  :  Alfo,  That  the  Spirit  helpeth  our  infirmities ^  andmaketh 
intcrcejfion  for  us  ivith  unfpeakahle  groanings.  Therefore  we  have 
then  moft:  need  of  the  help  and  comfort  of  the  Holy  Ghoft,  yea, 
and  then  is  he  moft  ready  to  help  us,  when  we  are  molt  weak  and 
neareft  to  defperation.  If  any  man  fuffer  affliftion  with  a  conftant 
and  a  joyful  heart,  then  hath  the  Holy  Ghoft  done  his  office  in 


328  GALATIANS. 

him.  And  indeed  he  exercifeth  his  work,  efpecially  and  properly 
in  thofc  who  have  luffcrcd  great  terrors  and  afHi<5tions,  and  have 
as  the  Pfalmift  faith,  approached  mgh  to  the  gales  of  helL  As  I 
faid  of  Mofes,  who  faw  prcfcnt  death  in  the  waters,  and  on  every 
fide  whitherfoever  he  turned  his  face.  He  was  therefore  in  ex- 
treme anguifli  and  defperation,  and  (nodolibt)  he  felt  in  his  heart 
a  mighty  cry  of  the  devil  againit  him,  faying.  All  tiiis  people  (hall 
this  day  peiifh,  for  they  can  efcape  no  way,  and  of  this  great  cala- 
mity thou  only  fhalt  be  found  to  be  the  author,  becaufe  thou  hall 
led  them  out  of  Egypt.  Bcfides  all  this,  the  people  cried  out 
againfl  him  faying,  IVcre  there  no  graves  in  -Egypt  ?  Thou  hajl 
brought  us  out  that  ivejhould  die  here  in  the  ivildcrnefs.  Had  it  not 
been  better  for  us  to  have  fcrved  the  Egyptians,  than  here  'wretchedly 
to  die  in  the  ivildernefs  P  Exod.  xiv.  il,  12.  The  Holy  Gholt 
was  not  here  in  Mofcs  by  bare  fpeculation  and  knowledge  only, 
but  truly  and  efFeclually,  who  made  interceihon  for  him  with  an 
ynfpeakable  groaning,  lo  that  he  fighed  unto  the  Lord,  and  faid, 
O  Lord,  at  thy  commandment  have  I  led  forth  this  people  ;  help 
us  therefore.  This  groaning  and  iighing  unto  God,  the  fcripture 
calleth  a  crying. 

This  matter  I  have  the  more  largely  profecuted,  that  I  might 
plainly  fhew  what  the  office  of  the  Holy  Ghoil  is,  and  when  he 
efpecially  exercifeth  the  fame.  In  temptation  therefore  we  muft 
in  no  ways  judge  thereof  according  to  our  own  fenfe  and  feeling, 
or  by  the  crying  of  the  law,  fin  and  the  devil.  Sec.  If  we  here 
follow  our  own  fenfe  and  believe  thofe  cryings,  we  fliall  think  our- 
felves  to  be  deftitute  of  all  help  and  fuccour  of  the  Holy  Ghofl, 
and  utterly  cait  away  from  the  prefence  of  God.  Nay,  rather 
let  us  then  remember  what  Paul  faith,  The  Spirit  helpeih  cur  injir- 
miiiesy  ijfc.  Alfo,  It  crieth,  j^bba.  Father^  that  is  to  fay,  it  ut- 
tereth  a  certain  feeble  fighlng  and  groaning  of  the  heart  (as  it 
fcemeth  unto  as)  which  notwithflanding  before  God  is  a  loud  cry 
and  an  unfpeakable  groaning.  Wherefore,  in  the  midft  of  thy 
temptation  and  infirmity,  cleave  only  unto  Chrifl:  and  groan  unto 
him ;  he  giveth  the  Holy  Gh.oft,  who  crieth  j^bba,  Father :  and 
this  feeble  groaning  is  a  mighty  cry  in  the  ears  ot  God,  and  fo 
filleth  heaven  and  earth,  that  Cod  heareth  nothing  elfe  :  And 
moreover,  it  ftoppeth  the  cries  of  all  other  things  whatfoever. 

Thou  mull  mark  alfo  that  Paul  faith,  that  the  Spirit  maketh 
^ntercelfion  for  us  in  our  temptation;  not  with  many  words  or  long 
prayer,  but  only  with  a  groaning,  which  notwithflanding  cannot 
be  cxpreifed;  and  that  he  crieth  not  aloud  with  tears,  faying, 
Have  mercy  ^pon  me,  0  God,  oV.  Pfal.  li.  I.  but  only  uttereth  a 
little  found  and  a  feeble  groaning,  as,  Abba,  Father  :  This  is  but 
a  little  word,  and  yet,  notwithftanding  it  comprehendeth  all  things. 
The  mouth  fpeaketii  not,  but  the  afie«51ion  of  the  heart  fpeaketh 
after  this  manner  :  Although  I  be  opprelfcd  with  anguifli  and  ter- 
ror on  every  fide,  and  feem  to  be  forfaken  and  utterly  caft  away 


GALATIA^NS.  329 

from  thy  prefence,  5^et  am  I  thy  child,  and  thou  art  my  Father 
for  ChrKPs  fake;  I  ain  be!oved  becaufe  of  the  BeJoved.  Where- 
fore this  Httle  v/ord.  Father ,  conceived  effedually  in  the  heart, 
paffeth  all  the  eloquence  of  Deitiofthenes,  Cicero,  and  of  the  moft 
eloquent  rhetoricians  that  ever  were  in  the  world.  This  matter  is 
not  expreffed  with  words,  but  with  groanings,  which  groanings 
cannot  be  uttered  with  any  words  or  eloquence,  for  no  tongue  can 
exprefs  them. 

I  have  ufed  many  words  to  declare  that  a  chriflian  mufl  afTure 
himfelf  that  he  is  in  the  favor  of  God,  and  that  he  hath  the  crying 
of  the  Holy  Ghoft  in  his  heart.  This  have  I  done,  that  we  may 
learn  to  rejedt  and  utterly  to  abandon  that  devilifh  opinion  of  the 
whole  kingdom  of  the  pope,  who  teach  that  k  man  ought  to  be 
uncertain  and  to  (land  in  doubt  of  the  grace  and  favor  of  God  to- 
wards hira.  If  this  opinion  be  received^  then  Chrid:  profiteth 
nothinor.  For  he  that  doubteth  of  God's  favor  towards  him,  muft 
needs  doubt  alfo  of  the  promifes  of  God,  and  fo  confequently  of 
the  will  of  God,  and  of  the  benefits  of  Chrill ;  namely,  that  he 
was  born,  fuffered,  died,  and  rofe  again  for  us,  &c.  But  there 
can  be  no  greater  blafphemy  againft  God,  than  to  deny  his  promifes, 
to  deny  God  himfelf,  to  deny  Chrift,  &c.  Wherefore,  it  was 
not  only  an  extreme  madnefs,  but  a  horrible  impiety  that  the  monks 
did  fo  earnedly  entice  the  youth  both  men  and  women  to  their 
monafteries,  and  to  their  holy  orders  (as  they  call  them)  as  to  a 
moil  certain  fiate  of  fiilvation;  and  yet,  when  they  hnd  thus  done, 
they  bade  them  doubt  of  the  grace  and  favor  of  God  towards 
them. 

Moreover,  the  pope  called  all  the  world  to  the  obedience  of 
the  holy  churcii  of  Rome,  as  to  a  holy  ftate,  in  which  they  might 
undoubtedly  attain  falvation ;  and  yet  after  he  had  brought  them 
under  the  obedience  of  liis  laws,  he  commanded  them  to  doubt  of 
their  falvation.  So  the  kingdom  of  antichrift  boafteth  and  vaunt- 
cth  at  the  firif,  of  the  holinefs  of  his  orders,  his  rules  and  his  laws, 
and  a/Turedly  promifeth  everlading  life  to  fuch  as  obferve  and  keep 
them.  But  afterwards,  when  thefe  miferable  men  have  lona  af- 
Aided  their  bodies  with  watching,  fading,  and  fuch  like  exercifes 
according  to  the  traditions  and  oidinances  of  men,  this  is  all  they 
gain  thereby,  that  they  are  uncertain  whether  this  obedience  pleafe 
God  or  not.  Thus  fatan  moft  horribly  dallied  in  the  death  and 
deftrudion  of  fouls  through  the  pope,  and  therefore  is  the  papacy 
a  daughter  houfe  of  confciences,  and  the  very  kingdom  of  the 
devil. 

Now,  to  eftablifh  and  confirm  this  pernicious  and  curfed  error, 
they  alledged  the  faying  of  Solomon,  Ecclef.  ix.  1.  The  jiijl  and 
lu'tfe  men  are  in  the  hands  of  God;  and  yet  no  man  knonveth  ivhether  he 
he  worthy  of  love  or  of  haired.  Some  underftand  this  of  that  hatred 
which  is  to  come,  and  fome  again,  of  that  which  is  prefent;  but 
neither  of  them  underftand  Solomon,  who  in  that  place  mcaneth 

Uu 


sy 


G  A  L  A  T  I  A  N  S. 


notlilno  Icfs  tlun  that  which  they  drcrjii.  Moreover,  the  whole 
fcripturc  tcaclieth  us,  erpecially  and  above  all  things,  that  we  fliould 
not  doubt  but  aflure  oarfelvcs,  and  undoubtedly  believe,  that  God 
13  merciful,  loving  and  patient;  that  he  is  neither  a  diflembier  nor 
deceiver;  but  that  he  is  faithful  and  true,  and  keepeth  his  proniife; 
yea,  and  hadi  performed  that  he  promifed,  in  delivering  his  only 
begotten  Son  to  death  for  our  lins,  that  every  one  that  believeth 
in  him  miMit  not  pevifli,  but  have  everlafting  life,  John  iii.  16. 
Here  ^ve  cannot  doubt  but  that  God  is  pleafed  with  us,  that  he 
lovedi  us  indeed,  that  the  hatred  and  wrath  of  God  is  taken 
away,  feeing  he  fuffcrcd  his  Son  to  die  for  us  wretched  finners. 
,  Although  this  matter  be  fet  out  and  often  repeated  throughout  the 
whole  gofpeli  yet  it  profited  nothing  at  all.  This  one  faying  of 
Solomon,  perverfcly  underllood,  did  more  prevail  (efpecially 
among  the  votaries  and  hypocrites  of  the  ilraiter  religion)  than  all 
the  pronv.fes  and  confolations  of  the  whole  icripture,  yea,  than 
Chrill'  himfelf.  They  abufed  the  fcriptures  therefore  to  their  own 
deftrudion,  and  were  moft  juilly  punilhed  for  defpifmg  the  fcrip- 
tures, and  reje(51ing  the  gofpel. 

It  is  expedient  for  us  to  know  thefe  things  :  Firfl,  becaufc  the 
papifis  vaunt  of  their  holinefs,  as  if  they  had  never  committed  any 
evil.  Therefore  they  muft  be  convinced  by  their  own  abominations 
wherewith  they  have  filled  the  whole  world,  as  their  own  bocks 
do  witnefs,  whereof  there  is  yet  an  infinite  number.  Secondly, 
that  we  may  be  fully  certified  that  we  have  the  pare  do(51rine  of 
the  gofpel;  of  which  certainty  the  pope  cannot  glory;  In  whofc 
kln<^dom  though  all  things  elfe  were  found  and  uncorrupt,  yet  this 
mondrous  dc^lrine  of  doubting  of  God's  grace  and  favor,  pafleth 
all  other  monflers.  And  although  it  be  manifed,  that  the  enemies 
of  Chrifl's  gofpel  teach  uncertain  things,  becaufe  they  command 
that  mens  confciences  fiiould  remain  in  doubt,  yet  notwith(l:anding 
they  condemn  and  kill  us  as  heretics,  becaufe  v/e  diffent  from  them, 
and  teach  thofe  things  which  are  certain.  And  this  they  do  with 
fuch  devilifh  rage  and  cruelty,  as  if  they  were  mofc  aiTured  of  their 
dcdlrine. 

Let  us,  therefore,  give  thanks  unto  God,  that  we  are  delivered 
from  this  monff  rous  doctrine  of  doubting,  and  can  now  alTlire  our- 
felves  that  the  Holy  Gholi  crieth  and  brlngcth  forth  in  our  hearts 
unft.>eakable  gruanings.  And  this  is  our  anchor-hold  and  our  foun- 
dation, 'i'his  golpel  commandeth  us  to  behold,  notour  own  good 
works,  our  own  perfei::lion,  but  God  the  Promifer,  and  Chriil  the 
Mcdi.itor.  Contrarivv'ifc,  the  pope  commandeth  us  to  look,  not 
unto  God  the  Promifer,  nor  unto  Chriil  our  high  Bifliop,  but  un- 
to our  works  and  merits.  Here,  on  the  one  fide,  doubting  and 
dcfpcration  mult  needs  follow  ;  but  on  the  other  fide,  aflurance  of 
God's  favour  and  joy  of  the  fpirit.  For  we  cleave  unto  God  who 
cannot  lie  :  For  he  faith,  behold  I  deliver  my  Son  to  death,  that 
through  his  blood,  he  may  redeem  thee  from  thy  lins,  and  from 


.    GALATIANS.  '  331 

eternal  death.  In  this  cafe  1  cannot  doubt,  unlefs  I  will  utterly 
deny  God.  And  this  is  the  realon  that  our  dodrine  is  mofl  lure 
and  certain,  becaufc  it  carrieth  us  out  of  ourfelves,  that  we  faould 
not  lean  to  our  own  ftrength,  our  own  conlcience,  our  own  feel- 
ing, our  own  perfon,  and  our  own  works  ;  but  to  that  which  is 
without  us,  viz.  the  promlfe  and  truth  of  God,  which  cannot  de- 
ceive us.  This  the  pope  knoweth  not,  and  therefore  he  wickedly 
imagineth  that  no  man  knoweth,  be  he  never  fo  juft  or  fo  wife, 
whether  he  be  worthy  of  love  or  of  hatred.  But  if  he  be  juft  and 
jufi:  and  wife,  he  knoweth  alfuredly  that  he  is  beloved  of  God,  or 
ci(t  he  is  neither  juil  nor  wife. 

Moreover,  this  fentence  of  Solomon  fpeaketh  nothing  at  all  of 
the  hatred  or  favour  of  God  towards  men,  but  it  is  a  moral  fen- 
tence reproving  the  ingratitude  of  men  :  For  fuch  is  the  perverfe- 
nefs  and  ingratitude  of  the  woild,  that  the  better  a  man  deferveth, 
the  lefs  thanks  he  (hall  have  ;  and  oftentimes  he  that  ihould  be  moll: 
his  friend,  will  be  moil  his  enemy  :  Contrariwife,  fuch  as  leafl:  de- 
ferve,  Ihall  be  molt  elteemcd.  So  David,  a  holy  man,  and  a  good 
king,  was  cad  out  of  his  kingdom.  The  prophets,  Chrill:  and  his 
apoitles,  were  flain.  To  conclude,  the  hitlories  of  all  nations 
witnefs,  that  many  men  well  deferving  of  their  country,  were  cad 
into  baniihment  by  their  own  citizens,  and  there  hved  in  great 
mifery,  and  fome  alfo  ihamefully  perifhed  in  prifon  :  Wherefore 
Solomon  in  this  place  fpeaketh  not  of  the  conlcience  having  to  do 
with  God,  nor  of  the  favour  or  judgment,  the  love  or  hatred  of 
God,  but  of  the  judgment  and  afFeetion  of  God  among  themfeives. 
As  though  he  would  fay.  There  are  many  jafl  and  wife  men,  by 
whom  God  wo'.keth  much  good,  and  giveth  peace  and  quietnefs 
unto  men  :  But  lo  far  off  are  they  from  acknovv^ledging  the  fame, 
that  oftentimes  they  requite  them  again  mod  unkindly  and  uncour- 
teoufly  for  their  well  doings  andf  defervings.  Therefore,  although 
a  man  do  ail  things  well,  and  never  fo  well,  yet  he  knoweth  not 
whether  by  this  his  diligence  and  faithfulnefs  he  deferveth  the  ha- 
tred or  favour  of  men. 

So  we,  at  this  day,  when  we  thought  we  fliould  have  found 
favour  among  our  own  countrymen,  for  that  we  preach  unto  them 
the  golpel  of  peace,  life,  and  eternal  falvation:  indead  of  favour, 
we  have  found  bitter  and  cruel  hatred.  Indeed,  at  the  fird,  ma- 
ny were  greatly  delighted  with  our  do6lrine,  and  received  it  gladly. 
AVe  thought  they  would  have  been  our  friends  and  brethren,  and 
that  with  one  confent  together  with  us,  they  would  have  planted 
this  do(5lrine  to  others.  But  now  we  find  that  they  are  falfe  bre- 
thren, and  are  our  deadly  enemies,  who  fow  and  ipread  abroad 
faife  dodrine,  and  that  v/hich  we  teach  well  and  godly,  they  wick- 
edly pervert  and  overthrow,  dirring  up  offences  in  the  churches. 
Whofoever,  therefore,  doth  his  duty  godly  and  fiiithfully,  in  what 
kind  of  life  foever  he  be,  and  for  his  well  doing  receiveth  nothing 
again  but  the  unkindnefs  and  hatred  of  men,  let  him  not  vex  and 


332  GALATIANS. 

torment  himfclf  therefore,  but  let  him  fay  with  Chrifl:,  They  hat^ 
ed  me  iv'tthout  a  caufe.  Again,  For  that  they  fhottUl  ha'vc  loved  me, 
theyjlanderedme,  but  I  did  pray,  Pfal.  cix.  g,  4. 

The  pope,  therefore,  with  this  devilifli  dodrine,  whereby  he 
commanded  men  to  doubt  of  the  favor  of  God  towards  them,  took 
away  God  and  all  his  promifes  out  of  the  church,  buried  all  the 
benefits  of  Chrift,  and  abolifhed  the  whole  gofpcl.  Thefe  incon- 
veniences do  neceffarily  follow,  for  men  do  not  lean  to  the  promifes 
of  God,  but  to  their  ovvn  works  and  merits.  Therefore  they 
cannot  be  aiTured  of  the  good-will  of  God  towards  them,  but  mu(t: 
peeds  doubt  thereof,  and  io  at  length  delpair.  No  man  can  un- 
derfland  what  God's  will  is,  and  what  pleafeth  him,  but  in  his 
word.  This  word  affureth  us  that  God  hath  cafl:  away  all  the 
anger  and  dilpleafure  which  he  had  conceived  againfl:  us,  when  he 
gave  his  only  begotten  Son  for  our  lins,  &c.  Wherefore,  let  us 
utterly  abandon  this  devilifli  doubting,  wherewith  the  v^^hole  papa- 
cy was  poifoned,  and  let  us  be  fully  allured  that  God  is  merciful 
unto  us,  that  we  pleafe  him,  that  he  hath  a  care  over  us,  thai 
we  have  the  Holy  Ghoft,  who  makcth  intcrccfTion  for  us  with  fuch 
crying  and  groaning,  as  cannot  be  exprefied. 

Now,  this  is  the  true  crying  and  groaning  indeed,  when  a  man 
in  temptation  calleth  upon  God;  not  as  a  tyrant,  net  as  an  angry 
judge,  not  as  a  tormentor,  but  as  a  Father  :  Although  this  groan- 
ing be  fo  foft  and  fo  fecret,  that  it  can  hardly  be  perceived.  For 
in  ferious  temptations,  and  in  the  time  of  trial,  where  the  confci- 
ence  wreflleth  with  the  judgment  of  God,  it  is  v/ont  to  call  God, 
not  a  Father,  but  un  unjuft,  an  angry,  a  cruel  tyrant  and  judge. 
And  this  crying  which  Satan  ftirreth  up  in  the  heart  far  pafleth 
the  cry  of  the  Ipirit,  and  is  fhongly  felt :  For  then  it  fcemeth  that 
God  hath  forfaken  us,  and  will  throw  us  do.wn  into  hell.  So  the 
faithful  complain  oftentimes  in  the  Pfalms,  I  am  cut  off  from  before 
thine  eyes,  Pfal.  xxxi.  2  2.  Alfo,  I  am  J'lhe  a  broken  veffel,  &ic. 
This  is  not  indeed  the  groaning  that  cricth,  ylbba^  Father :  but 
the  roaring  of  God's  wrath,  which  crieth  ftrongly,  O  cruel  judge, 
O  cruel  tormentor.  Sec,  Here  it  is  now  time  that  thou  turn  away 
thine  eyes  from  the  law,  from  works,  and  from  the  fenfe  and  feel- 
ing of  thine  own  confcience,  and  law  hold  by  faith  on  the  promife, 
that  is,  on  the  word  of  grace  and  life,  which  raifeth  up  the  con- 
fcience again,  fo  that  now  it  beginneth  to  groan,  and  fay,  although 
the  law  accufe  rne,  fm  and  death  terrify  me  never  fo  much,  yet, 
O  my  God,  thou  promifcft  grace,  righteoufnefs  and  everlafting 
life  through  Jefus  Chrift  :  And  fo  the  promilb  bringcth  a  f^ghing 
and  groaning,  which  cri?th,  Mba,  Father. 

Verfe  7.    Wherefore  thou  art  no  more  a  fervant,  but  a  fon  ;  — 

This  is  the  ufliutting  up  and  the  conclufion  of  tliat  which  he  faid 
before.  As  if  he  fhould  fay,  Thisbeing  true  that  we  have  received 
the  Spirit  by  the  gofpel,  whereby  v/e  cry,  Abba^  Father  :  Then 


GALATIANS.  333 

is  this  decree  pronounced  in  heaven,  that  there  is  now  no  bondage 
any  more,  but  mere  Hberty  and  adoption  ;  And  who  bringeth  this 
liberty  ?  Verily,  this  groaning  ; — By  what  means  ?  The  Father 
ofFereth  unto  me  by  his  promil'e,  his  grace  and  his  fatherly  favor. 
This  remaineth  then,  that  I  fliould  receive  this  grace  :  And  this  is 
done  v/hen  I  again  with  this  groaning  do  cry,  and  with  a  childly 
heart  do  aflent  unto  this  name,  Father,  Here  then,  the  Father 
and  the  Son  meet,  and  the  marriage  is  made  up  with  all  pomp  and 
folemnitv;  that  is  to  fay,  nothing  at  all  cometh  between,  no  law 
nor  work  is  here  required  :  For  what  ihovild  a  man  do  in  thefe 
terrors  and  horrible  darknefs  of  temptations  ?  Here  is  nothing  elfe 
but  the  Father  promifmg,  and  calling  me  his  fon  by  Chriit,  who 
was  made  under  the  law,  &c.  And  I  receiving  and  anfwering  by 
this  groaning,  faying.  Father.  Here  then  is  no  exacting,  nothing 
is  required,  but  only  that  childly  groaning  that  apprehendeth  a  fure 
hope  and  truft  in  tribulation,  and  faith,  thou  promifeft,  and  call- 
eft  me  thy  child  for  Chrill's  fake,  and  I  again  receive  thy  promife 
and  call  the  Father.  This  is  indeed  to  be  made  children  fimply 
and  without  any  works.  But  thefe  things,  without  experience 
and  pradice  cannot  be  underftood. 

Paul,  in  this  place,  taketh  this  woxdfervanf,  otherwife  than  he 
did  before  in  the  third  chapter,  where  he  faith.  There  is  neither 
bond  nor  free.,  Sec.  Here  he  calleth  him  a  fervant  of  the  law, 
who  is  fubjedt  to  the  law,  as  he  did  little  before,  IVe  are  in  bondage 
under  the  elements  of  the  world.  Wherefore,  to  be  a  fervant,  ac-^ 
cording  to  Paul  in  this  place  is  to  be  guiity  and  captive  under  the 
law,  under  the  wrath  of  God  and  death;  to  behold  God,  not  as 
a  merciful  Father,  but  as  a  tormentor,  an  enemy,  and  a  tyrant. 
This  is  indeed  to  be  kept  in  bondage  and  Babylonifli  captivity,  and 
to  be  cruelly  tormented  therein  :  For  the  law  delivereth  not  from 
fm  and  death,  but  revealeth  and  increafeth  fm,  and  engendereth 
wrath,  Rom.  iii.  20.  iv.  15.  This  bondage  (faith  Paul)  continu- 
eth  no  longer,  it  opprciTeth  us  not,  nor  maketh  us  heavy  any  more 
&c.  Paul  faith,  "Ihoujhaltke  no  more  a  fervant.  But  the  ientence 
is  more  general,  if  we  fay,  there  fliall  be  no  bondage  in  Chrift  any 
more,  but  mere  freedom  and  adoption  :  For  vv'hen  faith  cometh, 
that  bondage  ceafeth,  as  he  faid  before,  in  the  third  chapter. 

Now,  if  we  by  the  Spirit  of  Chrift  crying  in  our  hearts,  Allay 
Father,,  be  no  more  fervants,  but  children,  then  it  followeth  that 
we  are  not  only  delivered  from  rhe  pope,  and  all  tiie  abominations 
of  mens  traditions,  but  alfo  from  all  the  jurifdidtion  and  power  of 
the  law  of  God,  Wherefore  v/e  ought  in  no  wife  to  fuffer  the 
lav/  to  reign  in  our  confcience,  and  much  lefs  the  pope,  with  his 
vain  threatening  and  terrors.  Indeed,  he  roareth  mightily,  as  a 
lion.  Rev.  x.  and  threateneth  all,  to  ail  thofe  that  obey  not  his  lav/s, 
the  v/rath  and  indignation  of  almighty  God,  and  of  his  bleffed 
apofHes,  &c.  But  here  Paul  armcth  and  comforteth  us  again  ft 
thefe  roarings,  when  he  fait,h,   "Thou  art  no  more  a  fervant ,  but  a 


5:^4  GAL  ATI  A  NS. 

fan.  Tiike  hold  of  this  confolation  by  faith,  and  fay,  O  law, 
thy  tyranny  can  have  no  place  in  the  throne  where  ChriH:,  my 
Lord,  fltteth  ;  there  I  cannot  hear  thee  (much  lefs  do  I  hear  thee, 

0  antichrlfl)  for  I  am  free,  and  a  fon,  who  mufl:  not  be  fubjed  to 
any  bondage  or  fervile  law.  Let  not  Mofes,  therefore,  with  his 
laws  (much  lefs  the  pope)  afcend  up  into  the  bride-chamber,  there 
to  lie,  that  is,  to  reign  in  the  confcience,  which  Clirifl:  hath  de- 
livered from  the  law,  to  the  end  that  it  fiiould  not  be  fjbjeded  to 
any  bondage.  Let  the  fervants  abide  with  the  afs  in  the  valley : 
Let  nont  but  Ifaac  afcend  up  into  the  mountain  with  his  father 
Abraham,  Gen.  xxii.  5.  That  is,  let  the  lavv'  have  dominion 
over  the  body,  and  over  the  old  man  ;  let  him  be  under  the  lav/, 
and  fuffer  the  burden  to  be  laid  upon  him  ;  let  him  fuffer  himfelf 
to  be  exercifed  and  vexed  with  the  law  ;  let  the  law  limit  and  pre- 
fcribe  unto  him  what  he  ought  to  do,  what  he  ought  to  fjffcr, 
and  how  he  ought  to  live  and  govern  himfelf  among  men.  But 
let  it  not  defile  the  bed  in  which  Chrift  rtiould  refl  and  fleep  alone, 
that  is,  let  it  not  trouble  the  confcience  :  For  (Ik:,  alone,  ought 
to  live  with  Chrifi:,  her  fpoufe,  in  the  kingdom  of  liberty  and  adop- 
tion. 

If  then  (  faith)  by  the  Spirit  of  Chrlfl,  ye  cry,  JUa,  Falhcr, 
then  are  ye  indeed  no  longer  fervanf^,  but  free  men  and  fons. 
Therefore  ye  are  without  the  law,  without  fin,  without  death  ; 
ye  are  faved,  and  ye  are  now  quite  delivered  from  ail  evils.  Wherc- 
ibrethe  adoption  bringeth  with  it  the  eternal  kingdom,  and  all  the 
heavenly  inheritance.  Now,  how  ineftimable  the  glory  of  this 
gift  is,  man's  heart  is  not  able  to  conceive,  and  much  lefs  to  utter. 
In  the  mean  time,  wc  fee  this  but  darkly,  and  as  it  were  afar  olf, 

1  Cor.  xiii.  1-2.  We  have  this  little  groaning  and  feeble  faith 
which  only  refteth  upon  4})e  hearing  and  the  lound  of  the  voice 
of  Chriil:,  in  giving  the  promifc.  'I  hercfore  we  mufl:  not  meafure 
tiling  by  reafon,  or  by  our  own  feeling,  but  by  the  promife  of  God. 
Now,  becaufe  he  is  inlinite,  therefore  his  promiie  is  alfo  infinite, 
although  it  feem  to  be  never  fo  much  Inclofed  in  thcfe  narrow 
llraights,  thefe  anguilhes,  I  mean  ;  wherefore  there  is  nothing  that 
can  now  accufe,  terrify,  or  bind  the  confcience  any  more  :  For 
there  is  no  more  fcrvitude  but  adoption,  which  not  only  bringeth 
unto  us  liberty  from  the  lav/,  lin,  and  death;  but  alfo  the  inheritance 
cf  cvcrlafting  life,  as  followeth  : — 

Verfe  7.    At:  d  if  a  fori,  then  an  heir  of  God  through  Chr'ijl, 

For  he  that  is  a  fon,  muft  be  alfo  an  heir,  for  by  his  birth  he  is 
worthy  to  be  an  heir.Thcre  is  no  work  nor  merit  that  bringt^tlito  him 
the  inheritance,  but  his  birth  only:  And  fo  in  obtaining  the  inheri- 
tance, he  is  a  mere  patient  and  not  an  agent,  that  is,  not  to  beget  not 
to  labour, not  to  care;buttobe  born  isthat  which  makcth  him  anheir. 
So  we  obtain  eternal  gifts,  namely,  the  forgivenefs  of  fms,  righteouf- 
nefs,  the  glory  of  the  refurredi'on  and  everlaiting  life,  not  as  agents, 


GALATIANS. 


:>:>J 


but  as  patients,  that  is,  not  by  doing,  but  by  r£csi\ing :  Nothing  here 
come\:h  between,  but  faith  alone  apprehendeth  the  promife  offered. 
Like  as  therefore  a  fon  in  the  pohtic  and  houihold  government  is 
made  an  heir  only  by  his  birth  ;  fo  here  faith  only  maketh  us  fons  of 
God,  born  of  the  word,  which  is  ths  womb  of  God,  wherein  we  are 
conceived,  carried,  born,  and  nouri(hed  up,  Sec.  By  this  birth 
then,  we  are  made  new  creatures,  formed  by  faith  in  the  word,  W2 
are  made  chrldians,  children  and  heirs  of  God  through  jeilis 
Chrift.  Nov/,  being  heirs,  we  are  delivered  from  death,  lin, 
and  the  devil,  and  we  have  righteoufnefs  and  eternal  life. 

But  this  far  pafTeth  all  man's  capacity,  that  he  calleth  us  heirs, 
not  of  fome  rich  and  mighty  prince,  not  of  the  emperor,  not  of  the 
world  ;  but  of  God  the  Almighty  Creator  of  all  things.     This  our 
inheritance  then  (as  Paul   fliith  in  another  place)   is   ineftimabie. 
And  if  a  man  could  comprehend  the  great  excellency  of  this  mat-  . 
ter,  ihat  he  is  the  fon  and  heir  of  God,  and  wdth  a  conftant  faith 
believe  the  flime,  this  man  would  elleem  all  the  power  and  riches 
of  all  the  kingdoms  of  the  world,  but  as  filthy  dung  in  comparifon 
of  his  eternal   inheritance.      He  would  abhor  whatfoever  is  high 
and  glorious  in  the  world ;  yea,  the  greater  the  pomp  and  glory 
of  the  world  Is,  the  more  would  he  hate  it.    To  conclude,  what- 
foever  the  world  moft  highly  elteemeth  and  magnifleth,  that  fliould 
be  in  his  eyes  moft  vile  and  abominable.    For  what  is  all  the  world, 
with  all  its  power,  riches  and  glory,  in  comparifon  of  God,  whofe 
fon  and  heir  he  is  ?  Furthermore,  he  would  heartily  defire  v/ith 
Paul  to  be  loofed  and  to  be  with  Chrift,   Phil.  i.  23.  and  nothing 
could  be  more  welcome  unto  hini;  than  fpeedy  death,  which  we 
v/ould  embrace  as  a  moft  joyful  peace,  knov/ing  that  it  faould  be 
the  end  of  all  his  miferics,  and  that  through  it  he  fliould  attain  to 
his  inheritance.  Sec.     Yea,  a  man  that  could  perfedly  beHeve  this, 
fliould  not  long  remain  alive,  but  fliould  be  fwallowed  up  with  ex- 
ceffive  joy.  ' 

But  die  law  of  the  members  ftriving  agalnft  the  law  of  the  mind, 
hindcreth  fiiith  in  us,  and  fuffereth  it  not  to  be  perfect.  There- 
fore we  have  need  of  the  help  and  comfort  of  the  Holy  Ghoft, 
which  in  our  troubles  and  afHiiiions  may  make  interceflion  for  us 
with  unfpeakable  groanings,  as  before  I  have  faid  :  fin  yet  remain- 
eth  in  the  flefli,  which  oftentimes  oppreffeth  the  confcience,  and 
fo  hindereth  faith,  that  we  cannot  with  joy  perfe<5lly  behold  and 
defire  thofe  eternal  riches  which  God  hath  "iven  anto  us  through 

o  o 

ChrKL  Paul  himfelf  feeling  this  battle  of  the  flefli  agalnft  the 
.  Spirit,  crieth  out,  0  luretched  man  thai  I  am,  nvho  JJjall  deliver 
me  from  the  body  of  this  death  !  Rom.  vil.  24.  He  accufcth  his 
body,  which  notwithftanding  it  behoved  him  to  love,  calling 
it  by  an  odious  name,  his  death.  As  if  he  would  fay,  niy 
body  doth  more  afllid  me,  and  more  grlevoufly  vex  me  than  death 
itfelt;  for  it  hindereth  in  him  alfo  this  joy  of  Spirit.  He  had  not 
always  the  fwcet  and  joyful  cogitations  of  the  heavenly  inheritance 


336  GALATIANS. 

to  come,  but  he  felt  oftentimes  alfo  much  heavlnefs  of  fpirit,great 
anguHh  and  terrors 

Hereby  we  may  plainly  fee  how  hard  a  matter  faith  is,  which 
is  not  cafily  and  quickly  apprehended,  as  certain  full  and  lothing 
fpirits  dream,  who  fwallow  up  at  once  all  that  is  contained  in  the 
holy  fcriptures.  The  great  infirmity  which  is  in  the  faints,  and  the 
ftriving  of  the  flefli  againfl:  the  fpirit,  do  fufficiently  witnefs  how 
feeble  faith  is  in  them.  For  a  perfe*5t  faith  bringeth  by  and  by  a 
perfect  contempt  and  lothing  of  this  prefent  life  :  If  we  could  fully 
affure  ourfelves,  and  conltantly  believe  that  God  is  our  Father, 
and  we  his  fons  and  heirs,  then  (liould  we  utterly  contemn  this 
world  with  all  the  glory,  rightcoufnefs,  wifdom  and  power,  with 
all  the  royal  fceptres  and  crowns,  and  with  all  the  riches  and 
pleafures  thereof :  We  fnould  not  be  fo  careful  for  this  life;  we 
fhould  not  be  fo  addidted  to  the  world  and  worldly  things,  trufting 
unto  them  when  we  have  them,  lamenting  and  defpairing  when 
we  lofe  thsm ;  but  we  fhould  do  all  things  with  great  love,  humility 
and  patience;  but  we  do  the  contrary;  for  the  fiefli  is  yetftrong; 
but  faith  is  feeble,  and  tlie  fpirit  weak.  Therefore  Paul  faith  very 
Weil,  that  we  have  here  in  this  life,  but  only  the  firft  fruits  of  the 
Spirit,  and  that  in  the  world  to  come,  we  (hall  have  the  tenths 
alfo. 

Verfc  7.  Through  Chr\jl, 

Paul  hath  Chrid  always  in  his  mouth,  he  cannot  forget  him  1 
For  he  did  v/ell  forefee  that  nothing  fhould  be  lefs  known  in  the 
world  (yea,  among  them  who  fhould  profefs  thcmfelves  to  be 
chriflians)  than  Chrifl  and  his  gofpel.  Therefore  he  talketh  of 
him  and  fetteth  him  before  our  eyes  continually :  And  as  often  as 
he  fpeaketh  of  grace,  righteoufnefs,  the  promife,  adoption  and  in- 
heritance, he  is  alvVays  wont  to  add,  In  ChrjJIy  or  through  Chr'ijl^ 
covertly  impugning  the  lav'/.  As  if  he  would  fay,  thefe  things 
come  unto  us,  neither  by  the  law.  nor  by  the  works  thereof,  much 
Jefs  by  our  own  flrength,  or  by  the  works  of  mens  traditions;  but 
only  by  Chrift, 

Verfe  8,  9.  Honvhett^  then  when  ye  hneno  not  God,  ye  dldfervtce 
unto  them  nvh'tch  by  nature  arc  no  gods.  But  noiv  after  that  ys 
hatye  knonvn  God,  or  rather  are  knotun  of  God,  how  turn  ye  again 
to  the  lueak  and  beggarly  elements,  nvhcreunto  ye  deft  ft  again  to  he 
in  bondage  ? 

This  is  the  conclufion  of  Paul's  difputation.  From  this  place 
unto  the  end  of  the  cpiRie  he  doth  not  much  difpute,  but  only 
giveth  precepts  as  touching  manners.  Notwithftanding  he  firft 
rjproveth  the  Calatians,  being  fore  difpleafed  that  this  divine  and 
heavenly  doctrine  ihould  be  fo  fiiddenly  and  caiily  removed  out  of 
their  hearts.  As  if  he  would  fay,  ye  have  teachers  who  will  bring 
you  back  again  into  the  bondage  of  the  law.     This  did  not  I,  but 


GALATIANS.  337 

by  my  do(5lr'ine  I  called  you  out  of  darkncfs  and  out  of  the  igno- 
rance of  God,  ir.to  a  wonderful  light  and  knowledge  of  him.  I 
brought  you  out  of  bondage  and  fetyou  in  the  freedom  of  the  Tons 
of  God,  not  by  preaching  unto  you  the  works  of  the  law,  or  the 
merits  of  men,  but  the  grace  and  righteoufnefs  of  God,  and  the 
giving  of  heavenly  and  eternal  blefiings  through  Chrifl;.  Nov/, 
feeing  this  is  true,  why  do  ye  fo  foon  torfake  the  light  and  return 
to  darknefs  ?  Why  do  ye  fuffer  yoarfelves  fo  eafily  to  be  bro;ight 
from  grace  unto  the  law,  from  freedom  to  bondage. 

Here  again  we  fee  (as  before  I  have  faid)  that  to  fall  in  faith  is 
an  eafy  matter,  as  the  example  of  the  Galatians  witnefleth.  The 
example  of  the  anabaptifls,  libertines,  and  fuch  other  heretics 
v/itneiTeth  the  fame  alfo  at  this  day.  We  for  our  part  do  fet  forth 
the  doctrine  offluth  with  continual  travail,  by  preaching,  by  read- 
ing and  by  writing;  we  purely  and  plainly  didinguifh  the  gofpel 
from  the  law,  and  yet  do  we  little  prevail.  This  cometh  of  the 
devil,  who  goeth  about  by  all  fubtil  means  to  feduce  men,  and  to 
hold  them  in  error.  He  can  abide  nothing  lefs  than  the  true 
knowledge  of  grace  and  faith  in  Chrift.  Therefore,  to  the  end 
he  may  take  Chriil  quite  out  of  fight,  he  fetteth  before  them  other 
fhews, ,  wherewith  he  fo  deceiveth  them,  that  by  little  and  little  he 
leadeth  them  from 'faith,  and  the  knowledge  of  grace,  to  the  difj^u- 
tation  of  the  law  :  When  he  hath  brought  this  about,  then  is 
Chrifl:  taken  away.  It  is  not  without  caufe  therefore  that  Paul 
fpeaketh  fo  much  and  fo  often  of  Chrifl:,  and  that  he  goeth  about 
fo  purely  to  fet  forth  the  dodrine  of  faith,  whereunto  he  attributeth 
righteoufnefs  only  and  alone,  and  taketh  it  from  the  law,  declar- 
ing that  the  law  hath  a  quite  contrary  effect,  that  is,  to  engender 
wrath,  to  increafe  fins,  &c.  For  he  would  gladly  perluade  us, 
that  we  fhould  not  fuller  Chrill  to  be  plucked  out  of  our  heart;  that 
the  fpoufe  fliould  not  faffer  her  hufband  to  depart  out  of  her  arms, 
but  fhould  always  embrace  him  and  cleave  fafl  unto  him,  who  be- 
ing prefent,  there  is  no  danger;  yea,  there  is  the  faithful  groaning, 
fatherly  good-will,  adoption  and  inheritance. 

But  why  faith  Paul,  that  the  Galatians  turned  back  again  to 
v/eak  and.  beggarly  rudiments  or  ceremonies,  that  is  to  fay,  to  the 
law,  whereas,  they  never  had  the  law;  for  they  were  Gentile's 
(notv;ithfi:anding  he  v/rote  thefe  things  to  the  Jevv^s  alfo,  as  after- 
wards we  will  declare)  or  v/hy  fpeaketh  he  not  rather  after  this 
manner  ?  Once  when  ye  know  not  God,  ye  did  fcrv'ice  uido  thsm 
ivbicb  hy  nature  tvere  no  gods ;  \>vX  now,  feeing  ye  know  God, 
why  turn  ye  back  again,  forfaking  the-true  God,  to  worfhip  idols  ? 
Doth  Paul  take  it  to  be  all  one  thing,  to  fall  from  the  promife  to 
tliC  law,  from  f^iith  to  works,  and  to  do  fer'uice  unto  gods  ivLlcb  hy 
nature  are  no  2ods  P  I  anfwer,  whofoever  is  fallen  from  the  article 
of  jufiification,  is  ignorant  of  God,  and  an  idolater.  Therefore  it 
is  all  one  thing,  whether  he  afterwards  turn  again  to  the  law,  or 
to   the  wordiiuping  of  idols;  it  is  all  one  whether  he  be  called  a 

Xx 


33S  GALATIANS. 

raDnk,  a  Turk,  a  Jew,  or  an  anabaptift.  For  when  this  article 
is  taken  away,  there  remaineth  nothing  eh'e  but  error,  hypocrify 
impiety,  and  idolatry,  how  much  focver  it  feem  in  outward  ap- 
pearance to  be  the  very  truth,  the  true  fervice  of  God,  and  true 
holinefs,  &c. 

The  reaion  is,  becaufe  God  will  or  can  be  known  no  otherwife 
than  by  Chrid,  according  to  that  faying  of  John  i.  i8.  The  only 
begotten  Son,  ii'ho  is  in  the  hofom  of  th:  Father ^  he  hath  declared  him. 
He  is  the  itt<i  promlf^d  unto  Abraham,  in  whom  God  hath  efta- 
blifhed  all  his  promifes.  Wherefore  Chrift  is  the  only  mean,  and 
as  ye  would  layj  the  glafs  by  which  we  fee  God  and  know  his 
will.  For  in  Chrift  we  fee  that  God  is  not  a  cruel  exador,  or  a 
judge,  but  a  moft  favourable,  loving  and  merciful  Father,  who  to 
the  end  he  might  blcfs  us,  and  dehver  us  from  the  law,  fin,  death, 
and  all  evils,  and  might  endue  us  with  grace,  righteoufnefs  and 
everlafting  life,  fpared  not  his  own  Son,  but  gave  him  for  us  all, 
&c.  Rom.  viii.  32.  This  is  a  true  knowledge  of  God,  and  a  di- 
vine perfuaiion,  which  deceiveth  us  not,  but  painteth  out  God 
unto  us  lively. 

He  that  is  fallen  from  this  knowledge,  mud  needs  conceive  this 
phantafy  in  his  heart :  I  will  fet  up  fuch  a  fervice  of  God  j  I  will 
enter  into  fuch  an  order  ;  I  will  choofe  this  or  that  work,  and 
fo  will  I  ferve  God,  and  I  doubt  not  but  God  will  accept  this, 
and  '  reward  me  with  everlafting  life  for  the  fame.  For  he  is  mer- 
ciful and  liberal,  giving  all  good  things  even  to  the  unworthy  and 
unthankful,  much  more  will  he  give  unto  me  grace  and  everlafting 
life  for  my  great  and  manifold  good  deeds  and  merits.  This  is  the 
higheft  wifdom,  righteoufi^efs  and  religion  that  reafon  can  judge 
of;  which  is  common  to  all  nations,  to  the  papifts,  Jews,  Turks, 
heretics .  &c.  They  can  go  no  higher  than  that  Pharifee  did,  of 
whom  mention  is  made  in  the  gofpel,  Luke  xviii.  11,  12.  They 
have  no  knowledge  of  the  christian  righteoufnefs,  or  of  the  righ- 
teoufnefs of  hiith.  For  the  natural  man  rer civet h  not  the  things  of 
the  Spirit  of  God^  I  Cor.  ii.  14.  Alfo,  There  is  none  that  under' 
fiaudtth,  there  is  none  that  feeketh  afeer  God^  Sec.  Rom.  iii.  J  I. 
Therefore  there  is, no  difference  at  all  betwen  a  papift,  a  Jew,  a 
Turk,  and  an  heretic.  Indeed  there  is  a  difference  of  the  perfons, 
the  places,  rites,  religions,  works  and  worfhippings  ;  notwith- 
fb.nding  there  is  all  one  and  the  fame  reafon,  the  {iime  heart,  opi- 
nion and  cogitations  in  them  all.  For  the  Turk  thinketh  the  felf 
fame  thing  that  the  charter-houfe  monk  doth  ;  namely,  if  I  do 
this  or  that  work,  God  will  be  merciful  unto  me  ;  if  I  do  it  not^ 
he  will  be  angry.  There  is  no  mean  between  man^s  working, 
and  the  knowledge  of  Chrift.  If  this  knowledge  be  darkened  or 
defaced.  It  is  all  one  whether  thou  be  a  monk,  a  Turk,   a  Jew,  Sec. 

Wherefore  it  is  an  extreme  madnefs  that  the  papifts  and  Turks 
do  fo  ftrive  among  themfelves  about  the  religion  and  fervice  of  God, 
contending  that  both  of  them  have  the  true  religion  and  true  wor- 


GALATIANS.  339 

fliip  of  God.  And  the  monks  themfelves  agree  not  together.  For 
one  of  them  will  be  accounted  more  holy  than  another,  for  certain 
foohfli  outward  ceremonies,  and  ^''Ct  in  their  hearts  the  opinion  of 
them  all  is  fo  like,  that  one  egg  is  nrvt  more  hke  to  another.  For 
this  is  the  imagination  of  them  all :  If  I  do  this  work,  God  will 
have  mercy  upon  rue;  if  I  do  it  not,  he  will  be  angry.  And  thercr 
fore  every  man  that  revclteth  from  the  knowledge  of  Cnrift  muH: 
needs  fall  into  idolatry,  and  conceive  fuch  an  imagination  of  God 
as  is  not  agreeable  to  his  nature  ;  as  the  charter-houfe  monk  for 
the  obferving  of  his  rule,  the  Turk  for  the  keeping  his  Alcoran, 
hath  this  affiance,  that  he  pleafeth  God,  and  Ihaii  receive  a  reward 
of  him  for  his  labour. 

Such  a  God  as  after  this  fort  forgivcth  fins  and  juflificth  finners, 
can  no  where  be  found,  therefore  this  is  but  a  vain  imagination, 
a  dream  and  an  idol  of  the  heart.  For  God  hath  not  promifed 
that  he  will  fave  and  juftify  men  for  their  reUgions,  obfervations, 
ceremonies,  and  ordinances  devifed  by  men  ;  yea,  God  abhorreth 
nothing  more  (as  the  whole  fcripture  witnefTeth)  than  fuch  will- 
works,  fuch  fervices,  rites  and  ceremonies  ;  for  which  alfo  he  over- 
throweth  whole  kingdonas  and  empires  ;  therefore  as  many  as  trufl 
to  their  own  ftrength  and  righteoufnefs,  do  ferve  a  god,  but  fuch 
a  God  as  they  themfelves  have  devifed,  and  not  the  true  God  in- 
deed. For  the  true  God  fpeaketh  thus ;  No  righteoufnefs,  wif- 
dom,  nor  religion  pleafetli  me,  but  that  only  whereby  the  Father 
is  glorified  through  the  Son.  Whofoever  apprehendeth  this  Son, 
and  me,  and  my  promife  in  him  by  faith  to  him  I  am  a  God,  to 
him  I  am  a  Father  ;  him  do  I  accept,  juftify  and  fave.  All  others 
abide  under  wrath,  becaufe  they  worfhip  that  thing  v/hich  by  na- 
ture is  no  god. 

Whofoever  forfaketh  this  doftrine,  muft  needs  fall  into  the  ig- 
norance of  God  ;  he  underftandeth  not  what  the  true  chriftian 
righteoufnefs,  v/ifdom  and  fervice  of  God  is  ;  he  is  an  idolater, 
abiding  under  the  law  fin,  death,  and  the  power  of  the  devil, 
and  all  things  that  he  doth  are  accurfed  and  condemned.  There- 
fore the  anabaptift,  imaginmg  with  himfelf  that  he  pleafeth  God,  if 
he  be  re-baptized,  if  he  forfake  his  houfe,  wife  and  children,  if 
he  mortify  his  flefii  and  iuffer  much  adverfity.  and  at  length  death 
itfelf,  yet  there  is  not  one  drop  of  the  knov/ledge  of  Chrift  in  him, 
but,  fccluding  Chrift,  he  dreameth  altogether  of  his  own  works, 
of  the  forfaking  of  his  goods,  of  his  affli61ion  and  mortification, 
and  now  differeth  nothing  from  the  Turk,  Jew,  or  papili,  in  fpi- 
rit  or  heart,  but  only  in  the  outward  appearance,  works  and  ce- 
remonies which  he  hath  chofen  to  himfelf.  The  fame  confidence 
in  works  have  all  the  monks  and  other  religious  orders  ;  notwith- 
ftanding,  in  their  apparel  and  other  outward  things,  there  is  a 
difference. 

There  are  at  this  day  very  many  like  unto  thefe,  who  notwith- 
(landing  would  be  counted  among  the  true  prcfefTors  and  teacheis 


340  GAL  ATI  ANS. 

of  the  gofpcl  ;  and  as  touching  the  words,  they  te.ich  that  men  arc 
delivered  iVom  their  fins  by  the  death  of  Chriil.  But  becaufe  they 
teach  faith  in  fuch  fort,  that  they  attribute  more  to  charity  than  to 
faith,  they  highly  diflionour  Chrifl:  and  wickedly  pervert  his  word. 
For  they  dream  that  God  regardeth  and  accepteth  us  for  our  cha- 
rity's fake,  whereby  we,  being  reconciled  to  God,  do  love  God 
and  our  neighbour.  If  this  be  true,  then  have  we  no  need  of  Ch rift 
at  all.  Such  men  ferve  not  the  true  God,  but  an  idol  of  their  own 
heart,  which  they  themfclves  .have  devifed.  For  the  true  God 
doth  not  regard  or  accept  us  for  our  charitv,  virtues,  or  newnefs 
of  life,  but  for  ChrilPs  fake,  &c. 

But  they  make  this  objedion  :  Yet  notwith (landing  the  fcripture 
ccmmandeth  that  we  fliould  love  God  with  all  oar  heart,  Sec.  It 
is  true.  But  it  fol'oweth  not,  that  becaufe  God  ccmmandeth  us, 
therefore  we  do  it.  If  we  did  love  God  with  all  our  heart,  &c. 
then,  no  doubt,  we  fhould  be  jaftificd,  and  live  through  this  obe- 
dience ;  as  it  is  written,  He  thatJlmU  do  ihejs  ihlng^.  Jlmll  live  in 
them^  Lev.  xviii.  5.  Rom.  x.  3.  But  the  gofpel  faith,  Thou  doft 
not  thefe  things  ;  therefore  thou  (halt  not  live  in  them.  For  this 
fentencc,  Thou  Jhah  love  the  Lord  thy  God,  &c.  requireth  a  perfeft 
obedience,  a  perfect  fear,  truft  and  love  towards  God.  Thefe 
things  men  neither  do  nor  can  perform  in  this  corrupt  nature. 
Therefore  this  law,  Thoujlmlt  love  the  Lord  thy  God,  (yr.  juflifi- 
eth  not,  but  accufeth  and  condemneth  all  men,  according  to  the 
laying,  The  laiv  ivorketh  nvrath,  ^c.  Rom.  iv.  15.  Contrari- 
wifc,  Chri/l  is  the  end  of  the  laiu  for  righteoifnefs  to  every  one  thai 
helieveihy   Rom.  x.  4.     Of  this  we  have  fpoken  largely  before. 

In  like  manner  the  Jev/  keeping  the  law  with  this  opinion,  that 
he  by  this  obedience  will  pleafe  God,  ferveth  not  the  true  God, 
but  is  an  idolater,  worfliipping  a  dream  and  an  idol  of  his  ovv'n 
heart,  which  is  no  where  to  be  found.  Fof  the  God  of  his  fa- 
thers, whom  he  faith  he  Vv^orfl-iippcth,  promifed  to  Abr;;hani  a  {qq^, 
through  whom  all  nations  iliould  be  bleffed-  Therefore  God  is 
known  and  the  blcfling  is  given,  net  by  the  lav/,  but  by  the  gof- 
pel of  Chrifc,  Ah.hough  Paul  fpeak  thefe  words,  Then  when  ye 
kneiu  not  God,  ye  didfervice,  iffc.  properly  and  principally  to  the 
Gaktiy.ns,  who  were  Gentiles  ;  yet  notvvididanding  by  the  fame 
words  lie  alfo  toucheth  the  Jews,  who,  though  they  had  rcje«ficd 
tlieir  idols  outwardly,  yet,  in  their  hearts  they'  worfnipped  thcni 
more  than  did  the  Gentiles,  as  he  faid,  Rom.  ii.  22..  Thou  ab- 
horrcfi  idols,  and  commiltcjl  facrilege.  The  Gentiles  were  not  the 
people  of  God,  they  had  not  his  word,  and  theiefore  their  idola- 
try was  grofs.  But  the  idolatrous  Jev/s  cloked  their  idolatry  with 
the  name  and  word  of  God  (as  all  jufliciaries  who  feek  righteouf- 
ncfs  by  works  are  wont  to  do)  and  fo  with  this  outward  fliew  of 
holinel's  they  deceived  many.  Therefore  idolatrj'-,  the  more  holy 
and  fpiritual  it  is,  the  more  hurtful  it  is. 


GALATIANS.       »  341 

But  how  may  thefe  two  contrary  fayings,  which  the  apoflle 
here  fetteth  down,  be  reconciled  together  ?  Te  Icm-zu  not  God  ;  and 
ye  ivorjh'ipped  God,  I  anfwer,  all  men  naturally  have  this  general 
knowledge,  that  there  is  a  God,  according  to  that  laying,  Rom.  1. 
19.  Forajmuch  as  that  'which  may  he  hiozvn  cf  Gody  was  man'd^fi 
in  them.  For  God  was  made  manifell:  unto  them,  in  that  the  in- 
vifible  things  of  him  did  appear  by  the  creation  of  the  world. 
Moreover  the  ceremonies  and  rehgions  which  were  and  always  re- 
mained among  all  nations,  fufficiently  witnefs,  that  all  men  have 
had  a  certain  general  knowledge  of  God,  But  whether  they  had 
it  by  nature  or  by  the  traditions  of  their  forefathers,  I  will  not 
here  difpule. 

But  here  fome  will  objedl:  again  :  If  all  men  knew  God,  where- 
fore then  doth  Paul  fay,  that  the  Galatians  knew  not  God  before 
the  preaching  of  the  gofpel  ?  I  anfwer,  There  is  a  double  know- 
ledge of  God,  general  and  particular.  All  men  have  the  general 
knowledge,  namely,  that  there  is  a  God,  that  he  created  heaven 
and  earth,  that  he  is  juft,  that  he  puniilieth  the  wicked.  But 
what  God  thlnketh  of  us,  what  his  will  is  towards  us,  what  he 
will  give  or  what  he  will  do,  to  the  end  we  may  be  delivered  from 
lin  and  death,  and  be  faved  (which  is  the  true  knowledge  of  God 
indeed)  thic  they  knov/  not.  As  it  may  be  that  I  know  fome  man 
by  fight,  whom  yet  indeed  I  know  not  thoroughly,  t)ecaufe  I  un- 
deritand  not  what  aff^dion  he  beareth  towards  me.  So  men  knov/ 
naturally  that  there  is  a  God,  but  what  his  will  is,  or  what  is  not 
his  will,  they  do  not  know.  For  it  is  written,  "There  is  none  that 
wuhrjlandeth  God,  Rom.  iii.  il.  And  in  another  place,  No  man 
hath  feen  God,  John  i.  18.  that  is  to  fay,  no  man  hath  known  what 
is  the  will  of  God.  Now,  what  doth  it  avail  thee  if  thou  knov/ 
that  there  is  a  God,  and  yet  art  ignorant  what  is  his  will  towards 
thee  ?  Here  fome  think  one  thing,  and  fome  another.  The  Jews 
imagine  this  to  be  the  will  of  God,  \1j\\t^  worfiiip  him  according 
to  the  rule  of  Mofes's  law,  the  Turk  if  he  obierve  his  alcoran,  the 
monk  if  he  keeps  his  order,  and  perform  his  vov/s.  But  ail  thefe 
are  deceived  and  becone  vain  in  their  own  imaginations,  as  Paul 
faith,  Rom.  i.  21.  not  knowing  what  pleafeth  or  difpleafeth  God.; 
therefore  inftead  of  the  true  and  natural  God,  they  worfiiip  the 
dreams  and  imaginations  of  their  own  heart. 

This  is  it  that  Paul  meaneth  when  he  faith,  When  ye  hneto  rot 
God;  that  is,  when  ye  knew  not  the  will  of  God,  ye  ierved  thofe 
who  by  nature  were  no  gods,  that  is  to  fay,  ye  ferved  the  dream.s 
and  imaginations  of  your  own  heart,  whereby  ye  imagined  without 
the  word,  that  God  was  to  be  worfhipped  with  this  or  that  v/ork, 
with  this  or  that  rite  or  ceremony.  For  upon  this  proportion, 
which  all  men  do  naturally  hold,  namely,  that  there  is  a  God, 
hath  fprang  all  idolatry,  which  without  the  knowledge  of  the  divi- 
nity could  never  have  come  into  the  v/crld.  But  becaufe  men  had 
this  natural  knowledge  of  God,  they  conceived  vain  and  wicked 


542  GALATIANS. 

imaginations  of  God  without  and  againft  the  word,  which  they  ef- 
tcemed  and  maintained  as  the  very  truth  itfelf,  and  fo  dreamed 
that  God  is  fuch  a  one,  as  by  nature  he  is  not.  So  the  monk,  ima- 
gineth  him  to  be  fuch  a  God  as  forgiveth  fins,  giveth  grace  and  ever- 
lafting  hfe  for  the  keeping  of  his  rule,  l^his  God  is  no  where  to  be 
found ;  therefore  he  ferveth  not  the  true  God,  but  that  which  by  na- 
tare  is  no  god,  viz,  the  imagination  and  idol  of  his  own  heart,  that  is 
to  fay,  his  own  falfe  and  vain  opinion  of  God,  which  he  dreameth 
to  be  an  undoubted  truth.  Now,  rcafon  itfelf  will  enforce  us  to 
(•onfefs,  that  man's  opinion  is  no  God.  Therefore  whofoever  will 
worfliip  God  without  his  word,  ferveth  not  the  true  God  (as  Paul 
faith)  but  that  which  by  nature  is  no  god. 

Therefore  whether  ye  call  rudiments  here  the  law  of  Mofes,  or 
elfe  the  traditions  of  the  Gentiles,  (although  he  fpeaketh  here  pro- 
perly and  principally  of  the  rudiments  of  Mofes)  there  is  no  great 
difference.  For  he  that  falleth  from  grace  to  the  law,  falleth  with 
no  lefs  danger  than  he  that  fiilleth  from  grace  to  idolatry.  For 
without  Chrid  there  is  nothing  elfe  but  mere  idolatry,  an  idol  and 
falfe  imagination  of  God,  whether  it  be  called  Mofes'  lav/  or  the 
pope's  ordinance,  or  the  Turks  alcoran,  Sec.  Therefore  he  faith, 
With  a  certain  admiration, 

Verfe  9.     Sut  noiu  after  that  ye  have  hionvn  Gody—^ 

As  though  he  would  fay,  this  is  a  marvellous  thing,  that  ye 
knowing  God.  by  the  preaching  of  faith,  do  fo  fuddenly  revolt 
from  the  true  knov/ledge  of  his  will,  (wherein  I  thought  ye  were 
fo  furely  eftablifhed,  that  I  feared  nothing  lefs  than  that  ye  f  lould 
be  fo  eafily  overthrown)  and  do  now  again  by  the  in!l:igation  of  the 
falfe  apoffles,  return  to  the  weak  and  beggarly  ceremonies,  whicli 
ye  would  ferve  again  afrefh.  Ye  heard  before  by  my  preaching, 
that  this  is  the  will  of  God,  to  blefs  all  nations  ;  not  by  circumci- 
fion  or  by  the  obfervation  of  the  law,  but  by  Chrlfl  promiled  to 
Abraham,  They  that  believe  in  him  fnali  be  ble&d  with  faithful 
Abraham,  Gal.  iii.  9.  they  are  the  fons  and  heirs  of  God,  Gal. 
iv.  7.  thus  (I  fay)  have  ye  known  God. 

Verfe  9.     Or  rather  are  hnotuti  of  God,   ^ffc. 

He  corrccteth  the  fentence  going  before  :  But  nozu  after  that  ye 
have  knonvn  Gnd,  or  rather  turneth  it  after  this  manner  ;  or  rather 
are  kvoivn  of  God :  For  he  feared  lell  they  had  loll:  God  utterly. 
As  if  he  would  fay,  alas,  are  ye  come  to  this  point,  that  now 
ye  know  not  God,  but  rctarn  again  from  grace  to  the  law  ?  Yet 
notwithdanding  God  knov/eth  you.  And  indeed  our  knowledge 
is  rather  paflive  than  active  ;  that  is  to  %,  it  conlilteth  in  this,  that 
we  are  rather  known  of  God,  than  that  we  know  him.  Ail  our 
doing,  that  is,  all  our  endeavour  to  know  and  apprehend  God,  is 
to  fuffer  God  to  work  in  us.  He  giveth  the  word,  which  when 
we  have  received  by  fiiith  given  from  above,  we  are  new  born  and 


GALATIANS.  343 

made  the  Tons  of  God.  This  is  then  the  fenfe  and  meaning,  cr 
rather  are  known  of  God,  that  is,  ye  are  vifited  with  the  word,  ye 
are  endued  with  faith  and  the  Holy  Ghod,  whereby  ye  are  renew- 
ed, &c.  Wherefore  even  by  thefe  words,  or  rather  are  knotvn  of 
God,  he  taketh  away  all  righteoufnefs  from  the  law,  and  dcnieth 
that  we  attain  the  knowledge  of  God  through  the  worthinefs  of  our 
works.  For  no  man  hnoiveth  the  Father  but  the  Son,  and  he  to 
'whom  the  Son  luill reveal  him,  Luke  x.  22.  Alfo,  By  his  knonv- 
ledge  Jhall  my  righteous  fervant  jufify  many  :  For  he  (hall  hear  their 
imqiiities.  Ilk.  liii.  II.  Wherefore  our  knowledge  concerning 
God,"  confifteth  in  fuffering,  and  not  in  doing. 

He  much  marvelleth  therefore,  that  feeing  they  knew  God  truly 
by  the  gofpel,  they  returned  fo  fuddenly  to  weak  and  beggarly  ru- 
diments, by  the  perfuafion  of  the  falfe  apoftles.  As  I  myfelf  alfo 
fliould  greatly  marvel  if  our  church  (which  by  the  grace  of  God  is 
godly  reformed  in  pure  docftrine  and  faith)  fhould  be  feduced  and 
perverted  by  fomefond  and  frantic  head,  through  the  preaching  of 
one  or  two  fermons,  that  they  (liould  not  acknowledge  me  for  their 
paftor  any  more.  Which  thing,  notwithftanding,  ihall  one  day 
come  to  pafs,  if  not  whilfl:  we  live,  yet  when  we  are  dead  and 
gone  :  For  many  fhall  then  rife  up,  who  will  be  mailers  and  teach- 
ers ;  who  under  a  color  of  true  religion  fliall  teach  falfe  and  per- 
verfe  do<5trine,  and  Ihall  quickly  overthrow  all  that  we,  in  fo  long 
time,  and  with  fo  great  travail,  have  builded.  We  are  no  better 
than  the  apoftles,  who,  while  they  yet  lived,,  faw  (not  without 
their  great  grief  and  forrow)  the  fubverfion  of  thofe  churches 
which  they  themfelves  had  planted  through  their  miniftry.  There* 
fore  it  is  no  great  marvel  if  we  be  conftrained  to  behold  the  like  evil  at 
this  day  in  thofe  churches^,  where  feclaries  do  reign,  who  hereafter, 
when  we  are  dead,  fliall  polfefs  thofe  churches  which  we  have 
won  and  planted  by  our  miniftry,  and  with  their  poifon  infed  and. 
fubvert  the  fame.  And  yet,  notwithflanding,  Chrift:  fliall  remain 
and  reign  to  the  end  of  world,  and  that  marvelloufly,  as  he  did. 
under  the  papacy. 

Paul  feemeth  to  fpeak  very  defpitefully  of  the  law,  when  he 
calleth  it  rudiments  (as  he  did  alfo  before  in  the  beginning  of  this 
chapter)  and  not  only  rudiments,  but  weak  and  beggarly  rudiments, 
and  ceremonies.  Is  it  not  blafphemy  to  give  fuch  odious  names 
to  the  law  of  God  ?  The  law  being  in  its  true  ufe,  ought  to  ferve 
the  promifes,  and  to  ftand  with  the  promifes,  and  grace.  But  if 
it  fight  againft:  them,  it  is  no  more  the  holy  law  of  God,  but  a 
falfe  and  devihfli  dodrine,  and  doth  nothing  elfe  but  drive  men  to 
defperation,  and  therefore  mult  be  reje^fled. 

Wherefore,  when  he  calleth  the  law  weak  and  beggarly  rudi- 
ments, hefpeaketh  of  the  law  in  refpe(5l  of  proud  and  prefuniptuous 
hypocrites,  who  would  be  juftified  by  it,  and  not  of  the  law  being 
fpiritually  underftood,  which  engendereth  wrath,  Rom.  iv.  15. 
For  the  law,  (as  I  have  often  faid)  being   in  its  own  proper  ufe. 


344 


G  A  L  A  T  I  A  N  S. 


accufeth  and  co?iden-;neth  a  man;  and  in  this  refpcc^l  it  is  not  only 
a  llronganda.  rich  rudiment,  but  alio  moit  mighty  and  moil  rich, 
yea,  rather  an  invincible  power  and  riches;  and  if  here  the  con- 
icicnce  be  compared  with  the  law,  then  is  it  molt  weak  and  beggar- 
ly :  For  it  is  fo  tender  a  thing,  that  for  a  fmall  fin  it  is  fo  troubled 
and  terrified,  that  it  utterly  dcfpaircth,  unlcfs  it  be  raifcd  up  again. 
Wherefore  the  law,  in  its  proper  ufe,  hath  more  flrength  and 
riches  than  heaven  and  earth  is  able  to  contain  ;  infomuch  that  one 
letter  or  one  title  of  the  law  is  able  to  kill  all  mankind,  as  the  hif- 
torv  of  the  law  given  by  Mofcs,  Exod.  xix.  20.  doth  witnefs. 
This  is  the  true  and  divine  ufe  of  the  Lp.v,  of  which  Paul  fpeaketh 
not  in  tliis  place. 

Paul  therefore  treateth  here  of  hypocrites,  wh.o  are  fallen  from 
grace,  or  who  have  not  yet  attained  to  grace.  Thefe,  abufmg  the 
law,  feek  to  be  jullificd  by  it.  They  cxercifeand  tire  themfelves 
day  night  in  the  works  thereof,  as  Paul  witnefleth  of  the  Jews, 
Rom.  X.  2,  3.  fcr  J  hear  them  record  (faith  he)  that  they  have  a 
zeal  of  God  but  not  according  to  knotvledge  :  For  they  being  igno- 
rant of  God^s  rightcoufncfs^  Sec,  Such  do  hope  fo  to  be  (trengthcn- 
ed  and  enriched  by  the  law,  that  they  may  be  able  to  let  their 
power  and  riches  which  they  have  gotten  by  the  righteoufnefs 
thereof,  againft  the  wrath  and  judgment  of  God,  and  fo  to  appeafe 
God,  a»,  to  be  favcd  thereby.  In  this  refpe<5l  then,  we  may  well 
fav,  that  the  law  is  a  v/eak  and  a  beggarly  rudiment,  which  can 
give  neither  help  nor  counlel. 

And  whofo  lifleth  to  amplify  this  matter,  may  further  fay,  that 
the  law  is  a  weak  and  a  beggarly  rudiment,  becaufe  it  maketh 
men  more  weak  and  beggarly;  again,  becaufe  that  of  itfelf  it  hath 
no  nower,  or  riches,  wliereby  it  is  able  to  give  or  to  bring  righte- 
oufrefs;  and  moreover,  that  it  is  not  only  weak  and  beggarly,  but 
even  weaknefs  and  beggary  itfelf  How  then  fliall  it  enrich  or 
flrcngthen  thofe,  who  were  before  both  weak  and  beggarly  ?  There- 
fore to  feek  to  be  jullined  by  the  law,  is  as  much  as  if  a  man  being 
weak  and  feeble  already,  would  feek  fome  other  greater  evil 
wiiereby  he  might  overcome  his  weaknefs  and  poverty,  which, 
notwlthftanding,  would  bring  unto  him  utter  deftrudion.  As  if 
lie  who  hath  tiie  failing  iicknef?,  would  feek  to  join  unto  it  the 
pelHlcnce  for  a  remedy;  or  if  a  leper  fliould  come  to  a  leper,  or  a 
b^Tnar  to  a  bt'^'^r,  the  one  to  help  and  enrich  the  other. 

Paul  therefore  iheweth,  that  they  who  feek  to  be  juitified  by 
the  law,  have  this  commodity  thereby,  that  daily  they  become 
more  and  more  weak  and  beg_:^arly :  For  they  are  weak  and  beg- 
garly of  theniielves,  that  is,  they  are  by  nature  the  children  of 
wirith.  fiibiect  to  death  and  cverlalHng  damnation,  and  yet  they 
Jay  hold  upon  tiiat  which  is  nothing  elfe  but  mere  weaknefs  and 
beggary,  feeking  to  be  llrengthcned  and  enriched  thereby.  There- 
fore every  one  that  falleth  from  the  prcmife  to  the  law,  from  faith 
to  works,  dcth  nothing  clfe  but  lay  upon  himfelf  fuch  a  burden, 


GALATIANS.  ^r^ 

being  weak  and  feeble  already,  as  he  is  not  able  to  bear,  Acis  xv. 
and  in  bearing  thereof  is  miide  ten  times  more  weak,  io  that  at 
length  he  is  driven  to  delpair,  unlefs  Chrifl  come  and  deliver 
him 

This  thing  the  gcfpel  alfo  witne-Teth,  fpeak'ng  of  the  wun^aa 
who  was  grieved  twelve  years  with  a  bloody  ilTue,  and  furfcied 
many  things  of  many  phyficians,  upon  whom  fhe  h;:d  fpent  ail  her 
fubftance,  and  vet  could  not  be  cured,  but  the  lonr^er  fhe  was 
under  their  hands,  the  worfe  flie  was,  Luke  viii.  43.  As  many 
therefore,  as  do  the  works  of  the  law  to  the  end  they  may  be  juf- 
tified  thereby,  are  not  only  not  made  righteous,  but  twice  more 
unrighteous  than  they  were  before,  that  is,  (as  I  have  /aid)  more 
weak  and  beggarly,  and  more  unapt  to  do  any  good  work.  This 
I  have  proved  to  be  true,  both  in  myfelf  and  in  many  others.  I 
have  known  many  monks  in  the  papacy,  who  with  great  zeal  have 
done  many  great  works  for  the  attaining  of  righteoufnefs  and  fal- 
vation,  and  yet,  were  they  more  impatient,  more  weak,  more 
miferable,  more  faithlcfs,  more  fearful,  and  more  ready  to  defpair 
than  any  other.  The  civil  magiftrates  who  were  ever  occupied  in 
great  and  weighty  affairs,  were  not  fo  impatient,  fo  fearful,  fo 
faint-hearted,  lo  fuperftitious  and  fo  faithlefs  as  thefe  judiciaries  and 
merit- mongers  were. 

Whofoever  then  feeketh  righteoufnefs  by  the  law,  what  can  he 
imagine  elfe.  but  that  God  being  angry,  mud:  needs  be  pacified 
with  works  ?  Now,  whett  he  hath  once  conceived  this  fantafy,  he 
beginneth  to  work.  But  he  can  never  find  {o  many  good  works 
as  are  able  to  quiet  his  confcience,  but  flill  he  defireth  more.  Yea, 
he  findeth  fins  in  thofe  works  that  he  hath  done  alread^r.  There- 
fore his  confcience  can  never  be  certified,  but  muft  needs  be  always 
in  doubt,  and  thus  think  with  itfelf :  Thou  haft  not  facrificed  as 
thou  fhouldftdoj  thou  haft  not  prayed  aright;  this  thou  haft  left 
undone;  this  or  that  fin  thou  haft  committed.  Here  the  heart 
trembleth  and  feeleth  itfelf  opprefied  with  innumerable  fins,  which 
ftill  increafe  without  end,  fo  that  he  fv/erverh  from  righteoufnefs 
more  and  more,  until  at  length  he  fall  to  de{j;eration.  Hereof  it 
Cometh  that  many,  being  at  the  point  of  death,  have  uttered  thefe 
defperate  words:  O  wretch  that  lam;  I  have  not  kept  mine 
order  :  Whither  ftiall  I  fly  from  the  wrath  of  Chrift,  that  angry 
judge  ?  Would  to  God  I  had  been  a  fwine-herd,  or  the  vileft 
wretch  in  the  whole  world. 

Thus  the  monk,  in  the  end  of  his  life,  is  more  weak,  more 
beggarly,  more  faithlefs  and  fearful  than  he  was  at  the  beginning, 
when  he  firft  entered  into  his  order.  The  reafon  is.  becaufe  he 
would  ftrengthen  himfeif  through  weaknefs,  and  enrich  himfelf 
through  poverty.  The  law,  or  mens  traditions,  or  the  rule  of  his 
order,  fhould  hare  healed  him  when  he  was  fick,  and  enriched 
hini  when  he  was  poor;  but  he  is  become  more  feeble  and  m.ore 
poor  than  the  publicans  and  harlots,  Luke  xviii.  13.     The  publi- 

Yy 


^46  GALATIA>fS. 

cans  and  harlots  have  not  an  heap  of  good  works  to  trufl  uiHci  «? 
the  monks  huve;  uut  althvHjgh  they  feel  their  fins  never  fo  much^ 
yet  they  can  fay  with  the  publican,  0  Lord,  be  merciful  to  me  a 
firmer*  But,  contrariwife,  the  monk,  who  hath  fpeni  ah  histiina 
in  weak  and  beggarly  elcmcntSj  is  confirmed  in  this  opinion.  If 
thou  keep  thy  rule,  thou  fhalt  be  faved,  &c.  With  this  falfe  per- 
fuafion  he  is  fo  deluded  and  Be^itclied,  that  he  cannot  apprehend 
grace,  no  nor  once  remember  gi ace*  Thus,  noiWithftanding  all 
the  works  which  either  he  doth  or  hath  done^  be  they  never  fo 
many  and  great,  he  thinketh  tliat  he  hath  never  done  enough,  but 
hath  flill  an  eye  to  more,  and  fo  by  heaping  up  of  works  he  goetb 
about  to  appeafe  the  wrath  of  God  and  to  jullifyhimfelf,  untd  he 
be  driven  to  utter  defperation.  Wherefore,  whofoever  falieth 
from  faith  and  foiloweth  the  law,  is  hke  to  iEfop's  dog,  which 
lofeth  the  flefli,  and  fnatcheth  at  the  (hadow.  Wherefore,  it  is 
impoffible  that  fuch  as  feek  righteoufnefs  and  falvation  by  the  law 
(whereunto  men  are  naturally  inclined)  fliould  ever  find  quietnefs 
and  peace  of  confcience  %  yea,  they  do  nothing  elfe  but  heap  laws 
upon  laws,  whereby  they  torment  both  themfelves  and  others  and 
affl:6t  mens  confciences  fo  miferably,  that  through  extreme  anguifh 
of  heart  many  die  before  the  tirne.  For  one  law  always  bringeth 
forth  ten  more,  and  fo  they  increafe  without  number,  and  with-^ 

out  end. 

Now,  who  would  have  thought  that  the  Galatiansj  who  had 
learned  lo  found  and  fo  pur?  do(!hine  of  fueh  an  excellent  apofUe 
and  teacher,  could  be  fo  fuddenly  led  away  from  the  fame,  and 
utterly  perverted  by  the  falfe  apoflles  ?  It  is  not  without  caufe  that 
I  repeat  this  fo  often,  that  to  fall  away  from  the  truth  of  the  gofpel 
is  an  eafy  matter.  The  '■ea.fon  is,  becaufe  mendoriot  fulTiciently 
confider,  no. not  the  very  faithful,  what  an  excellent  and  a  preci- 
ous treafurethe  true  knowledge  of  Chrifl:  is.  Ttiereforre  they  do 
not  k^bor  fo  diiigently  and  fo  carefully  as  they  fliould  do,  to  obtain 
and  to  retain  the  fame.  Moreover,  the  greater  part  of  thofe  that 
hear  the  word,  are  exercifed  whh  no  crofs  or  affliction ;  they  wref- 
tle  not  apainft  fin,  death  and  the  devilj  buthve  in  fecurity  without 
anv  coniiidt.  £rxh  men,  becaule  they  are  not  proved  and  tried 
with  temptations,  and  therefore  are  not  armed  with  the  word  of 
God  auainil  the  fubtilities  of  the  devil,  never  feel  the  ufe  and 
nower  of  the  word.  Indeed  while  they  are  among  faithful  mini- 
Iters  and  preachers,  they  can  follow  their  words  and  fay  as  they, 
perfuading  themfelves  that  they  perfe(ftly  underitand  the  matter  of 
iuftirication.  But  when  they  are  gone,  and  wolves  in  flieeps 
clothin;;  are  come  in  their  place,  it  happencth  unto  them  as  it  did 
to  the  Gaiatians;  that  is,  they  are  fuddenly  feduced  and  eafily 
turned  back  to  weak  and  beggarly  rudiments. 

Paul  liath  here  his  pecuHar  manner  of  fpeech,  which  the  other 
r.polHcs  did  not  ufe.  For  there  was  none  of  them  befides  Paul, 
th/it  jjave  fuch  names  to  the  law,  viz.  that  it  is  a  weak  and  beggar- 


GALATIA:NS.  347 

ty  rudiment;  that  is,  utterly  unprofitable  to  righteoufnefs.  And 
furely  I  durfl  not  have  given  fuch  terms  unto  the  law,  but  fhould 
have  thought  it  greai  blafpheniy  again(l  God,  if  Paul  had  not  (o 
doiie  before.  But  of  this  I  have  treated  more  largely  before,  where 
I  ihewed  when  the  law  is  weak  and  beggarly,  and  when  it  is  moll 
liro'ig  and  rich.  <^c.  Now,  if  the  law  of  God  be  weak  and  unpro- 
fitable to  j unification,  much  more  are  the  laws  and  decrees  of  the 
pope,  weak  and  unprofitable  to  juftification.  Therefore  we  giVe 
fcntence  againft  the  ordinances  laws  and  decrees  of  the  pope,  with 
iuch  boldnefs  and  alTurance  as  Paul  did  againft  the  law  of  God, 
that  they  are  not  only  weak  and  beggarly  nidiments,  and  utterly 
unprofitable  to  righteoufnefs,  but  alfo  execrable,  accurfed,  devilifli 
damnable;  for  they  blafpheme  grace,  they  overthrow  the  gofpel, 
abolilh  faith,  take  away  Chriff,  Sec. 

For  as  much  then  as  the  pope  requireth  that  we  iliould  keep 
his  laws  as  necelTary  to  falvation,  he  is  very  antichrift  and  the  vicar 
of  fatan  :  And  as  many  as  cleave  unto  him,  and  confirm  his  abo- 
minations and  blafph^mies,  or  keep  them  to  this  end,  that  thereby 
they  may  merit  the  forgivenefs  of  their  fins,  are  the  fervants  of 
antichrifl  and  of  the  devil.  Now,  fuch  hath  the  do<5lrine  of  the 
papifHcal  church  been  of  a  long  time,  that  thefe  laws  ought  to  be 
kept  as  necefTary  to  falvation.  Thus  the  pope  fitteth  in  the  temple 
of  God,  vaunting  himfelf  as  God ;  he  letteth  himfelf  againft  God, 
and  exalteth  himfelf  above  all  that  is  called  God  or  worfhipped, 
&c.  2  ThefT.  ii.  4.  And  mens  confciences  more  feared  and  reve- 
renced the  laws  and  ordinances  of  the  pope,  than  the  word  of  God 
and  his  ordinances.  By  this  means  he  was  made  the  lord  of  hea- 
ven, of  earth,  and  of  hell,  and  bare  a,  triple  crown  upon  his  head. 
The  cardinals  alfo  and  bifhops,  his  creatures,  were  made  kings 
and  r.rinces  of  the  world ;  and  therefore  if  he  did  not  burden  mens 
conlclences  v/ith  his  laws,  he  could  not  long  maintain  his  terrible 
power,  his  digtiity  and  his  liches;  but  his  whole  kingdom  would 
quickly  fall. 

This  place,  which  Paul  here  handleth,  Is  weighty  and  of  great 
importance,  and  therefore  the  more  diligently  to  be  marked,  viz. 
That  they  who  fall  from  grace  to  the  law,  do  utterly  lofe  the 
knowledge  of  the  truth,  they  fee  not  their  own  fins,  they  neither 
know  God  nor  the  devil,  nor  themfclves.  and  moreover  they 
iinderftand  not  the  force  and  ufe  of  the  law,  although  they  boaft 
jievcr  fo  much  that  they  keep  and  obferve  the  fame.  For  without 
the  knowledge  of  grace,  that  is,  without  the  gofpel  of  Chrift,  it  is 
impofTible  for  a  man  to  give  this  definition  of  the  law,  that  it  is  a 
weak  and  a  beggarly  rudnnent,  and  unprofitable  to  righteoufnefs. 
But  he  rather  judgeth  quite  contrary  of  tlie  law,  viz.  That  it  is  not 
only  necefTary  to  falvation,  but  alfo  that  it  ilrengtheneth  fuch  as 
are  weak,  and  enricheth  fuch  as  are  poor  and  beggarly;  that  fuch 
as  obey  and  obferve  tlie  fame,  iTiall  be  able  to  merit  righteoufnefs 
and  everlafling  falvation.     If  this  opinion  remain,  the  promife  of 


348  G  A  L  A  T  I  A  N  S. 

God  is  denied,  ChriH:  is  taken  av/ay,  lying,  impiety  and  idolatry- 
is  cftablifhcd.  Now,  the  pope,  with  all  his  bifliops,  his  fchool 
and  whole  fynagogue,  taught  that  his  laws  were  necefTary  to  iaU 
vation.  Therefore  he  was  a  teacher  of  weak  and  beggarly  elements 
whereby  he  made  the  church  of  ChrilK  throughout  the  whole 
world,  mod  weak  and  beggarly;  he  burdened  and  miferably  tor- 
mented the  church  with  his  wicked  lav/s,  defacing  Chrift  and  bury- 
ing his  gofpel 

Verfe  9.   Whercunto  ys  dcfirc  again  to  he  hi  bondage  ? 

This  he  addeth,  to  declare  that  he  fpeaketh  of  proud  and  pre- 
fumptuous  hypocrites,  who  feek  to  be  juflified  by  the  law,  as  I  have 
fliewed  before  :  For  otherwife  he  calleth  the  law,  holy  and  good- 
As,  1  Tim.  i.  8.  JVe  inottf  thai  the  laiu  is  good,  if  a  man  ufe  it 
lawfully;  that  is,  civilly,  to  bridle  evil  doers  and  fpiritually  to 
incriiafe  tranfgrelTions,  Gal.  iii.  19  But  whofoever  obferveth  the 
law,  to  obtain  righteoufnels  before  God,  maketh  the  law.  which 
is  good,  damnable  and  hurtful  unto  himfelf.  He  reproveth  the 
Galatians,  tlierefore,  becaufe  they  would  be  in  bondage  to  the 
law  again,  which  doth  not  take  away  fin,  but  increafeth  fin.  F.  r 
uhilft  a  finner,  being  weak  and  poor  of  himfelf,  feeketh  to  bejuf- 
tified  by  the  law,  he  findeth  nothing  in  it  but  weaknels  and  pover- 
ty itfelf.  And  here  two  fick  and  feeble  beggars  meet  together,  of 
whom  the  one  is  not  able  to  help  and  heal  the  other,  but  rather 
iiiolefleth  and  trcvibicdi  the  other. 

We,  as  being  (trong  in  Chrlil:,  will  gladly  ferve  the  law;  not 
the  weak  and  beggarly,  but  the  mighty  and  rich  law;  that  is,  fo 
far  forth  as  it  hath  power  and  dominion  over  the  body  :  For  then 
we  fcrve  the  law  but  only  in  our  body  and  outward  members,  and 
not  in  our  confcience.  But  the  pope  requireth  that  we  fhould 
obey  his  laws,  with  tl^is  opinion,  that  if  we  do  this  or  that,  we 
are  righteous;  if  we  do  it  not,  we  are  damned.  Here  the  law  is 
more  than  a  weak  and  beggarly  element :  For  while  this  bondage 
of  the  confcience  coutinueth  under  the  law,  there  can  be  nothing 
but  mere  wcakneis  and  poverty.  Wherefore  all  the  weight  of  the 
matter  lieth  in  thcfe  v/ords,  to  fcr^ve.  The  meaning,  therefore, 
of  Paul  is  this,  that  he  would  not  have  the  confcience  to  ferve  under 
the  law  as  a  captive,  but  to  be  free,  and  have  dominion  over  the 
law  :  For  the  ccnicience  is  dead  to  the  law  through  Chrifl,  and 
the  law  again  unto  the  confcience,  whcrcot  we  have  more  largely 
treated  before,  in  the  fecond  chapter. 

Verfe  lO*    Te  ohfcrve  daysy  and  months,  and  times  ^  and  years. 

By  thefe  words  he  plainly  declareth  what  the  falfc  apoflles  taught 
namely,  theobfervation  of  days,  months,  times,  and  years.  The 
Jews  were  commanded  to  keep  holy  the  Sabbath-day,  the  new 
moons,  the  liiii  and  the  fevcnth  nionr.h,  the  three  appointed  times 
or  feaits,  namely,  tlie  ^)afchal  or  pafTover,  the  feafl  of  weeks,  of 


G  A  L  A  T  I A  N  S.  349 

the  tabernacles,  and  the  year  of  jubilee.  Thefe  ceremonies  the 
Galatians  were  alfo  conftrained  by  the  falfe  apoftles  to  keep,  as 
neceflary  to  righteoufnefs.  Therefore  he  faith;  that  they,  lofmg 
the  grace  and  liberty  which  they  had  in  Chriil,  were  turned  back 
to  the  fervingofweak  and  beggarly  elements  :  For  they  were  per- 
fuaded  by  the  falfe  apoftles,  that  thefe  laws  mwd  needs  be  kept, 
and  by  keeping  of  them,  they  fhould  obtain  righteoufnefs;  but  if 
they  kept  them  not,  they  fhould  be  damned.  Contrariwife,  Paul 
can  in  no  ways  fufter  that  mens  confciences  (hoald  be  bound  to  the 
Jaw  of  Mofes,  but  always  deli%'ereth  them  from  the  law.  Behold 
I  Paul  (faith  he  a  little  after,  in  chap.  v.  2.)  fay  unto  you,  that  if 
ye  be  circunutfedy  Chrijl  foall profit  you  nothing.  And  Col.  ii.  16. 
Ldno  man,  therefore,  judge  you  in  meat  or  in  drink,  or  in  refped  of 
an  holy  day,  or  of  the  neiu-moon,  or  of  .he  Sabbath-days,  &c.  So 
faith  our  Saviour  Chrift,  The  kingdom  of  God  cometh  not  ivith  . 
fdftrvailon  of  the  laiv,  Luke  xvii.  20.  Much  lefs  then  are  mens 
confciences  to  be  burdened  and  fnared  with  human  traditions. 

V&rfe  II,  I  am  afraid  of  you,  lejl  I  have  hejloived  upon  you  labor 

in  'vain. 

Here  Paul  (heweth  himfelfto  be  greatly  troubled  through  the 
fall  of  the  Galatians  :  Whom  he  v/ould  more  bitterly  reprove,  but 
that  he  feareth  leil:  if  he  fhould  deal  with  them  more  fharply,  he 
fhould  not  only  not  make  them  better,  but  more  offend  them,  and 
fo  utterly  alienate  theii  minds  from  him.  Therefore,  in  writing, 
he  changeth  and  mliigateth  his  words,  and  as  though  all  the  harm 
redounded  unto  himielf,  he  faith,  I  am  afraid  of  you,  lejl  I  have 
leUonved  upon  you  labor  in  vain  .'As  though  he  fliould  fay,  it  griev- 
cili  niG  that  1  have  preached  the  gofpel  with  fo  great  diligence  and 
faithfulnefs  amongH:  you,  and  fee  no  fruit  to  come  thereof.  Not- 
wilhilandiiig,  although  he  fhew  a  very  loving  and  a  fatherly  affedlon 
towards  them,  yet  withal  he  chideth  them  fomewhat  fharply,  but 
yet  covertly  :  For,  when  he  faith,  that  he  had  labored  in  vain, 
that  is,  that  he  had  preached  the  gofpel  among  them  without  any 
fruit,  he  fheweth  covertly,  that  either  they  were  obfHnate  unbeliev- 
ers or  elfe  were  fallen  from  the  do61:rine  of  faith.  Now,  both 
thefe,  as  well  unbelievers  as  backfliders  from  the  do»5trine  of  faith, 
are  fmners,  wicked,  unrighteous,  and  damned.  Such,  therefore, 
do  obey  the  law  in  vain;  they  obferve  days,  months,  and  years  in 
vain.  And  in  thefe  words,  I  am  afraid  of  you,  left  I  havebejlotu- 
ed  upon  you  labor  in  vain,  is  contained  a  certain  fecret  excommuni- 
cation :  For  the  apoftle  meaneth  thereby,  that  the  Galatians  were 
fecluded  and  feparated  from  Chrifi:,  unlefs  they  fpeedily  returned 
to  found  and  (incerc  do<5lrine  again  ;  yet  he  pronounced  no  open 
fentence  againft  them  :  For  he  perceived  that  he  could  do  no  good 
with  over-Iharp  dealing ;  wherefoie  he  changeth  his  ftile,  and  fpeak- 
cih  them  very  fair,  faying, 


-^S^  GALATIANS. 

Venc  12.  Be  as  I  am  ;  for  I  am  as  ys  are : 

Hitherto  P<iiil  hnthbeen  occupied  wholly  in  teaching;  and  be- 
ing moved  with  this  great  enormity  and  wicked  revolting  of  the 
Galitians  he  was  vehemently  incenfed  againfl;  them,  and  chid 
them  bitterly,  calling  them  fools,  bewitched,  not  believing  the 
truth,  crucifiers  of  Chrilt,  Sec.  Now,  the  greater  part  of  his 
cpiftlo  being  finiflied,  he  beginneth  to  perceive  that  he  had  handled 
them  too  fharply.  Therefore,  being  careful  left  he  fliould  do  more 
hurt  than  good  through  his  fcverity  he  fheweth,  that  this  his  iliarp 
chiding  proceeded  of  a  fatherly  affection,  and  a  true  apoftolical 
heart ;  and  fo  lie  qualifieth  the  matter^^'ith  fweet  and  gentle  wordsj 
to  the  end  that  if  he  had  offended  any  (as  no  doubt  there  were 
many  offended)  by  thefe  fv.eet  and  loving  v/ords  he  might  win 
them  again. 

And  here  by  his  own  example  he  admoniilieth  all  pallors  and 
minif  lers,  that  they  ought  to  bear  a  fatherly  and  motherly  affei5lion ; 
not  towards  ravening  wolves,  but  towards  the  poor  flieep,  mifera- 
bly  (educed,  and  going  aftray,  patiently  bearing  with  their  fattlts 
and  infirmities,  inftrudling  and  reftoring  them  with  the  fpirit  of 
meeknefs.  Gal.  vi.  i.  For  they  cannot  be  brought  into  the  right 
way  again  by  any  other  means;  and  by  over  fharp  reproving  and 
rebuking  they  are  provoked  to  anger,  or  elfe  to  defperation;  but 
not  to  repentance.  And  here  is  to  be  noted  by  the  way,  that 
fuch  is  the  nature  and  fruit  of  true  and  found  dodrine,  that  when 
It  is  taught  and  well  underftood,  it  joineth  mens  hearts  together, 
with  a  fingular  concord  :  But  when  men  rejed:  godly  and  fincere 
dodrine,  and  embrace  errors,  this  unity  and  concord  is.foon  bro- 
ken. Therefore,  as  foon  as  thou  fceff  thy  brethren  feduced  by 
vain  fantafHcal  fpirits,  to  fall  from  the  article  of  juftification,  thou 
fhalt  perceive  that  by  and  by  they  vAW  purfae  the  faithful  with 
bitter  hatred,  whom  before  they  moft  tenderly  loved. 

This  we  find  to  be  true  at  this  day  in  our  falie  brethren,  and 
other  fcdaries,  who  at  the  beginning  of  the  reformation  of  the 
gofpel,  v/cre  glad  to  hear  us,  and  read  our  books  with  great  zeal 
and  affedion.  They  acknowledged  the  grace  of  the  Holy  Gholl 
in  us,  and  reverenced  us  for  the  fame,  as  the  minifters  of  God  : 
Some  of  them  alio  lived  familiarl^^  with  us  for  a  time,  and  behaved 
themfclvcs  very  modtftly  and  foberly.  But  when  they  were  de- 
parted from  us  and  perverted  by  the  wicked  dodrine  of  the  feda- 
ries,  they  fnev/ed  themfelves  more  bitter  enemies  to  our  dodi  ine 
and  our  name  than  anv  other.  I  do  much  and  often  marvel  where* 
upon  they  fhould  conceive  iiich  a  deadly  hatred  again  ft  us,  whom 
they  before  fo  dearly  and  fo  tenderly  loved;  for  we  offended  them 
not  in  any  thing,  nor  gave  them  any  occafion  to  hate  us.  Yes, 
they  are  conft rained  to  confefs  that  wc  defire  nothing  more  than  that 
the  giory  of  God  may  be  advanced,  the  benefit  of  Chrift  truly 
known,  and   the   truth  of  the  gofpcl   purely  taught,  which   God 


GAL  AT  I A  NS.  551 

hata  now  again  in  thefe  Jatter  days  revealed  by  us  unto  this  un- 
thankful world;  which  thing  fhoiild  rather  provoke  them  to  love 
U3  than  to  hate  us.  I  marvel  therefore,  not  without  caufe,  v.  here- 
of this  change  cometh*  Verily  there  is  no  other  caufe,  but  that 
they  have  gotten  unto  thenifelves  new  niafcers,  and  hearkened  to 
new  teachers,  whofe  poifon  has  fo  infe<!T:ed  them  that  now  of  very 
friends  they  are  become  our  mortal  enemies.  And  I  fee  the  con- 
dition of  the  apollles,  and  of  all  other  faithful  miaifters  to  be  fuch 
that  their  difciples  and  hearers  being  once  infeded  with  the  errors 
of  the  falfe  apollles  and  heretics,  have  and  do  fst  thcmfelvcs  aw^iinft 
tliem,  and  become  their  enemies.  There  were  very  few  amongft 
the  Galatians  who  continued  in  the  found  dodrine  of  the  anoflle; 
all  the  reft  being  feduced  by  the  falfe  apofile*.  did  not  acknowledge 
Paul  for  their  pallor,  and  teacher  any  more;  yea,  there  was  no- 
thing more  odious  unto  them  than  the  name  and  doctrine  of  Paul. 
And  I  fear,  that  this  epilUe  brought  yery  few  of  them  back  a'^ain 
from  their  error. 

If  the  like  cafe  Hiould  happen  unto  us,  viz;,  if  in  our  abfence  our 
church  fnould  be  feduced  by  fantaftical  heads,  and  we  fhould  write 
hither,  not  One  or  two,  but  many  epiflles,  we  fnould  prevail  little 
or  nothing  at  all.  Our  men  (a  few  onjy  excepted  of  the  (Ironacr 
fort)  would  ufe  themfelves  no  other  wife  towards  us,  than  thev  do 
at  this  day  who  are  feduced  by  the  feclaries,  who  would  fooner 
worfliip  the  pope,  than  they  would  obey  our  admonitions,  or  ap- 
prove our  do<::lrine.  No  man  jfhall  perfuade  them  that  thev  reied 
Chrid,  and  return  again  to  weak  and  beggarly  elements,  and  to 
thofe  which  by  nature  are  no  gods.  They  can  abide  nothing  lefs, 
than  to  hear  that  their  teachers  by  whom  they  are  feduced,  are 
overthrovvcrs  of  the  gofpel  of  Chriii,  and  troublers  of  mens  con- 
fciences.  The  Lutherans  (fay  they)  are  not  only  wife,  they  alone 
do  liot  preach  Chrift,  they  alone  have  not  the  HolyGholb, 
the  gift  of  prophefy,  and  the  true  underfbnding  of  the  fcriptures. 
Our  teachers  are  in  nothing  inferior  unto  them;  yea,  in  many 
things  they  excel  them,  becaufe  they  follow  the  Spirit  and  teach 
fpiritual  things.  Contrariwife,  they  never  yet  tahed  what  true 
divinity  meant,  but  (lick  in  the  letter,  and  therefore  they  teach 
nothing  but  the  catcchilra,  failh  and  chanty,  &c.  Wherefore  (as 
I  am  wont  to  fay)  like  as  to  fall  in  faith  is  an  eafy  matter;  fo  it  is 
molt  periloui,  to  wit,  even  from  the  high  heaven  into  the  deep  pit 
of  hell.  It  is  not  fuch  as  properly  followeth  the  nature  of  man,  as 
murder,  adultery,  and  fuch  like;  but  devilifh,  and  the  proper 
work  of  the  devil.  For  they  who  fo  fall,  cannot  be  ealily  recovered 
but  molf  commonly  they  continue  perverfe  and  obftinate  in  their 
error.  Therefore  the  latter  end  of  thofe  men  are  worfe  than  the 
beginning,  as  our  Saviour  Chrill  witnelTeth,  when  he  faith.  The 
unclean  fpirit  being  cad  out  of  his  houlc,  when  he  returneth,  he 
entereth  in  again,  not  alone,  but  taketh  unto  him  feven  fpirits 
worfe  than  himfeJf,  and  there  dwelleth  2cc.  Matth.  xii,  43^ a". 


$St  GALATIANS. 

Paul  tlierefore  perceiving  through  the  revelation  of  the  Holy 
Ghojl,  that  it  was  to  be  tearcd  hil  the  minds  of  the  Galatians, 
"vvhom  of  a  godly  zeal  he  had  called  foolifh  and  bewitched,  &c.  by 
this  Hiarp  chiding  Ihould  rather  be  ftirred  up  againft  him,  than 
amended,  (efpecially  fince  he  now  knew  that  the  falle  apoftlcs 
were  among  them,  who  would  expound  this  (harp  chiding,  which 
proceeded  from  a  fatherly  affedlion,  unto  the  worft,  crying  out, 
now  Paul  whom  fome  of  you  fo  greatly  praifed,  fheweth  what  he 
is,  and  with  what  fpirit  he  is  led;  who,  when  he  was  with  you, 
would  feem  to  be  unto  j'^ou  a  father,  but  his  letters  fliew  in  his  ab- 
fcence  that  he  is  a  tyrant,  &c.)  Therefore  he  is  fo  troubled  thro' 
a  godly  care  and  fatherly  atfe^lion,  that  he  cannot  well  tell  how  and 
■what  to  write  them.  For  it  is  a  dangerous  thing  for  a  man  to  de- 
fend his  caufe  againfi:  thofe  who  are  abfent,  and  have  now  begun 
to  hate  him,  and  are  perfaaded  by  others  that  his  caufe  is  not  good. 
Therefore,  being  in  great  perplexity,  he  faith  a  little  after,  I  arr. 
troubled  and  at  my  wits  end  for  your  caufe;  that  is,  I  know  not 
what  to  do,  or  how  to  deal  with  you. 

Verfe  12.   Be  as  I  am;  for  I  am  as  ye  are  : — 

Thefe  words  are  to  be  underftood,  not  of  dodrine  but  of  affJli- 
pns,  Therefore  the  meaning  is  not ;  Be  y;  as  I  am^  that  is  to  fay, 
think,  of  doctrine  as  I  do;  but  bear  fuch  an  afFeiflion  towards  mc, 
as  I  do  towards  you.  As  though  he  would  fay,  perhaps,  I  have 
too  fharpiy  chided  you,  but  pardon  this  my  fharpnefs,  and  judge 
not  my  heart  by  my  words,  but  my  words  by  the  afFeftion  of  my 
heari :  My  words  feeni  rough,  and  my  chaitifement  fharp  but  my 
heart  is  loving  and  fatherly.  Therefore,  O  my  Galatians,  take 
this  my  chiding  with  fuch  a  mind  as  1  bear  towards  you  :  For  the 
matter  reouireth  that  I  [hould  ihew  myfelf  io  fharp  and  fevere  to- 
wards you. 

Even  fo  we  alfo  fay  of  ourfclves.  Our  corre(5^ion  is  (tvcTQ^t  and 
our  manner  of  writing  fharp  and  vehement ;  but  certainly  there  if 
no  bitternefs  in  our  heart,  no  envy,  bo  defire  of  revenge  againfi 
our  adverfa:  ies  ;  but  there  is  in  us  a  godly  carefulnefs  and  forrovr 
of  fpirit.  We  do  not  lo  hats  the  pope  and  other  erroneous  fpiiits, 
that  we  wifh  any  evil  uato  them,  or  defire  their  defiruclion  ;  but 
rather  we  defire  that  they  may  return  again  to  the  right  way,  and 
be  faved  together  with  us.  The  fchoolmaftcr  chalKfeth  his  fchoi- 
ar,  not  to  hurt  him,  but  to  reform  him.  The  rod  is  fharp,  but 
corre«flion  is  necefTary  for  the  child,  and  the  heart  of  him  that  cor- 
re^teth,  loving  and  friendly.  So  the  father  chaflifeth  his  fun,  not 
to  deftroy  him,  but  to  reform  and  amend  him  ;  ftripcs  are  fharp 
and  grievous  to  the  child,  but  the  father's  heart  is  loving  and  kind  : 
And  unlefs  he  loved  his  child,  he  would  not  chaftife  him,  butcafl 
him  off,  defpair  of  his  welfare,  and  luffcr  him  to  periili.  This 
corre(ftion  therefoie  which  he  giveth  to  his  child,  is  a  token  of  fa- 
therly affeftion,  and  is  profitable  for  the  child.     Even  fo,  O  my 


GALATIANS.  353 

Galatians,  think  ye  likewife  of  my  dealing  towards  you  ;  then  will 
ye  not  judge  my  chiding  to  be  (harp  and  bittcv,  but  profitable  for 
you.  Cbajitfetnent  for  the  prefent  feemetJ}  not  to  Ifejcycus,  hut  griev- 
ous :  Neverthelefsf  aftertvards.  It  y'leldeth  the  peaceable  fruits  of  r'lgh- 
teonfncfs  unto  them  tvho  are  exercifed  thereby,  Heb,  xii.  II.  Let 
the  iiime  affection  therefore  be  in  you  towards  me  which  I  bear  to- 
wards you.  I  bear  a  loving  heart  towards  you  ;  the  fame  I  delire 
again  of  you. 

Thus  he  fpeaketh  them  fair,  and  with  this  fair  fpeech  he  ftill 
continueth,  that  he  might  pacify  their  minds  which  were  ftirred  up 
againft  him  by  his  fliarp  chiding.  Notwithftandiug,  he  revoketh 
not  his  fevere  words.  Indeed  he  confeffeth  that  they  were  fharp 
and  bitter  ;  but  neceflity  (faith  he)  compelied  me  to  reprehend  you 
fomewhat  ftiarply  and  fcverely ;  but  that  which  I  did,  proceeded 
of  a  fmccre  and  loving  heart  towards  yow.  The  phyfician  giveth 
a  bitter  potion  to  his  patient,  not  to  hurt  him,  but  to  cure  him. 
If  then  the  bi'tternefs  of  the  medicine,  which  is  given  to  tlie  fick 
body,  is  not  to  be  imputed  to  the  phyfician,  but  to  the  medicine 
and  the  malady :  Judge  ye  alfo  in  like  manner  of  my  fharp  and 
fevere  reprehenfion. 

Verfe    12.     Brethren,    I  befeech  you: T^e  have   not    in' 

jured  me  at  all, — 

Is  this  to  befeech  the  Galatians,  when  he  calleth  them  bewitch- 
ed, difobedient  to  the  truth,  and  crucifiers  of  Chriil:  ?  It  fecmeth 
rather  to  be  a  great  rebuke.  But  contrariwife,  Paul  faith,  that  it 
is  no  rebuke,  but  an  earneft  befeeching,  and  indeed  fo  it  is.  And 
it  is  as  much  as  if  he  had  faid,  I  confefs  that  I  have  chidden  you 
fomewhat  bitterly,  but  take  it  in  good  part,  and  then  iball  ye  find 
my  chiding,  to  be  no  chiding,  but  a  prayer  and  a  befeeching.  If 
a  father  hkewife  do  fnarply  correct  his  fon,  it  is  as  much  as  he  faid. 
My  fon,  I  pray  thee  be  a  good  child,  &c.  It  fecn.eth  indeed  to 
be  a  corre6lion,  but  if  ye  relpec^t  the  father's  heart,  it  is  a  gentle 
and  an  earneft  befeeching. 

Verfe  12.     Te  have  not  injured  me  at  all. 

As  if  he  had  faid,  Why  fliould  I  be  angry  with  you,  or  of  a 
malicious  mind  fpeak  evil  of  you,  feeing  ye  have  nothing  offended 
rse  ?  Why  then  fayeft  thou  that  we  are  perverted,  that  v/e  have 
forfaken  thy  doctrine,  that  we  are  foolifn,  bewitched,  &c.  Thefe 
things  do  v/itnefs  that  we  have  offended  thee.  He  anfwereth,  Ye 
have  not  offended  me  but  yourfelves,'  and  therefore  I  am  thus  trou- 
bled, not  for  mine  own  caufe,  but  for  the  love  i  bear  unto  you. 
Think  not  therefore  that  my  cliiding  did  proceed  of  malice  or  any 
evil  affedion.  For  I  take  God  to  witnefs,  ye  have  done  me  no 
wrong,  but  contrariwife  ye  have  beftowed  great  benefits  upon  me. 

Thus  fpeaking  them  fail",  he  pvcpareth  their  minds  to  fuffer  his 
fatherly  chaftirc;ment  with  a  childlike  affedion.     And  this  is  to 

Z  z 


^54  GALATIANS. 

tem]^:r  wormwood  or  a  biiter  potion  wlih  honey  and  lu^ar,  to 
make  it  fvvect  again  So  parents  ipeak  their  cnilJren  fair  wiicn 
they  have  wcil  beaten  them,  giving  them  apples,  pears  and  other 
Hke  things,  whereby  their  ehiidrcn  know  that  their  parents  love 
them  and  fetk  to  do  tlicm  good,  how  iharp  foever  their  corrcdion 
doth  appear. 

Verfes  13,  14.  l^c  knotu  hoiv  through  iriJinnUy  of  the  Jlc/hf  I 
preached  the  go/pel  unto  you  at  the  jirjl.  And  my  temptation  zuh'tch 
luas  in  my  fiejh,  ye  defpifcd  not,  nor  rejcSed,  but  received  me  as 
an  angel  of  God,  even  as  Chrijt  jcfus. 

Now  he  declareth  what  pleafure  he  had  received  of  the  Gala- 
tians.  The  firft  benefit  (faith  he)  which  I  efteem  as  tlie  greatefl 
of  all,  was  this.  When  I  began  firrt  to  preach  the  gofpel  amongft 
you,  and  that  through  infinnity  of  the  fleih  and  great  temptations, 
my  crofs  did  nothing  at  all  offend  you  ;  but  ye  ihewed  yourfelves 
fo  loving,  fo  kind  and  fo  friendly  towards  me,  that  not  only  ye 
were  not  offended  with  this  my  infirmity  of  the  flefli,  with  my  temp- 
tations and  afHi<5lions  wherewith  I  was  almoll:  overwhelmed ;  but 
alfo  ye  loved  me  dearly,  and  received  me  as  an  angel  of  God,  yea, 
rather  as  Chrifl  Jefus  himfelf.  This  is  indeed  a  great  commenda- 
tion of  the  Galatians,  and  they  received  the  gofpel  of  a  man  fo  con- 
temptible and  affiided  on  every  fide  as  Paul  was.  For  where  he 
preached  the  gofpel  among  them,  both  the  Jews  and  Gentiles  mur- 
mured and  raged  againfl  him.  For  all  the  mighty,  wife,  rehgious 
and  learned  men,  hated,  perfccuted  and  blafphemed  Paul.  With 
all  this  the  Galatians  were  no  whit  offended,  but  turning  dieir 
eyes  from  the  beholding  of  this  infirmity,  thefe  temptations  and 
dangers,  they  did  not  only  hear  that  poor,  defpifed,  wretched  and 
alflided  Paul,  and  acknowledged  themfelves  to  be  his  difciples, 
but  alfo  they  received  and  heard  him  as  an  angel  of  God,  yea,  as 
Chrill  Jefus  himfelf.  This  is  a  worthy  commendation  and  a  fiogu- 
lar  virtue  of  the  Galatians  ;  and  indeed  it  is  fuch  a  commendation 
as  he  giveth  to  none  of  all  thofc  to  whom  he  wrote,  befides  the 
Galatians. 

Jerome  and  certain  other  of  the  ancient  fathers,  expound  this 
inhrmity  of  the  Ikfh  in  Paul,  to  be  fome  difeafe  of  the  body,  or 
fonic  temptation  of  lurt.  Thefe  men  lived  when  the  church  was  out- 
wardly in  a  peaceable  and  profpcrous  efhite  without  any  crofs  or  per- 
kcution.  For  then  the  bifhops  began  to  increafe  in  riches,  eftima- 
tlon  and  g'ory  in  the  world.  And  many  alfo  exercifed  tyranny 
over  the  people  "who  were  committed  to  their  charge,  as  the  eccle- 
iljflical  hidory  witnefleth.  Few  did  their  duty,  and  they  that 
would  feem  to  do  it,  forfflking  the  dodrine  of  the  gofpel,  fet 
forth  their  own  decrees  to  the  people,  now  when  the  pallors  and 
bifhons  are  not  exercifed  in  the  word  of  God,  but  negled  the  pure 
;;nd  fincere  preaching  thereof,  they  muft  needs  fall  into  fccurity  : 
For  they  are  not  exercifed  with  temptations,  with  the  crofs  and 
pcrfecurio.ns,  v.hich  arc   wont  always  undoubtedly  to  follow  the. 


GALATIANS.  iSS 

pure  preaching  of  the  word.  Iliercfore,  it  was  impofiiblc  that  they 
ftiould  underftand  Paul.  But  we  by  the  grace  of  God  have  found 
and  fiiicere  do6trine,  which  alfo  we  preach  and  teach  freely,  and 
therefore  are  compelled  to  fuifer  the  bitter  hatred,  afflidions  and 
perfccutions  of  the  devil  and  the  world.  And  rf  we  were  not  ck- 
ercifed  outwardly  by  tyrants  and  fe^aries  with  force  and  fubtility, 
and  inwardly  with  terrors  and  the  iiery  darts  of  the  devil,  Paul 
Hiould  be  as  obfcure  and  unknown  unto  us,  as  he  was  in  times  palt 
to  the  whole  world,  and  yet  is  to  thepapifts,  the  anabaptifts  and 
other  our  adverfaries.  Therefore  thegift  of  knowledge  and  inter- 
pretation of  the  fcripturcs,  and  our  Audy,  together  with  our  inward 
and  outward  temptations,  open  unto  us  the  meaning  of  Paul,  and 
the  fcnfe  of  all  the  holy  fcri|)tu'.  es. 

Paul  therefore  calleth  the  infirmity  of  the  fle(h,  no  difeafe  of  the 
body  or  temptation  of  luft,  but  his  fulfering  and  alfliaion  which  he 
fuftained  in  his  body  ;  which  he  fetteth  agamfl:  the  virtue  and  pow- 
er of  the  fpirit.  But  left  we  fhould  feem  to  wrelt  and  pervert 
Paul's  w^ords,  let  us  hear  himfelf  fpeaking  in  2  Cor.  xii.  9.  Tlf  9//? 
gladly  therefore  ivill  I  rather  glory  in  my  injinmties,  that  the  ponver 
of  Chr'ijl  may  rejl  upon  me.  Ver.  I  o.  Therefore  I  take  pleajure  in 
injirmittes,  in  reproaches,  in  necejfities ,  in  perfecutlons,  in  diftrejfes  for 
ChrifTs  fahe  ;  for  luhen  I  atn  ru^eah,  then  am  IJircng.  And  in  the 
aiih  chap.  ver.  23.  In  labours  more  abundant ^  infiripes  above  mea- 
fure,  in  prlfons  more  frequent,  in  deaths  oft.  Ver,  24.  Oftheje^ivs 
five  times  received  I  forty  firipss  five  one.  Ver.  25.  Thrice  ivas  I 
beaten  ^x'uh  rods;  once 'was  Ijhned;  thrice  I fiiffered fhipwreck, 
l5c.  1  hefe  afflidions  which  he  fuffered  in  his  body,  he  calleth 
the  infirmity  of  the  flcfli,  and  not  any  corporal  difeafe.  As  though 
he  would  fiy.  When  I  preached  the  gofpel  among  you,  I  was  op- 
prcffed  with  fundry  temptations  and  affiidions.  I  was  always  in 
danger  both  of  the  Jews  and  the  Gentiles,  and  alfo  of  falfe  bre- 
tiucn.  I  fuffered  Jnmocr,  and  wanted  all  things.  1  was  as  the 
very  filth  and  ofF-fcouring  of  the  world.  He  maketh  mention  of 
that  his  infirmity  in  many  places^  as  in  i  Cor.  iv.  2  Co,r.  iv.  11, 
J  2.   and  in  many  other. 

We  fee  then  that  Paul  calleth  afflidion  the  infirmities  of  the 
flefli  which  he  fuffered  in  the  flelh,  Hke  as  the  other  apoftlee,  the 
prophets  and  all  godly  men  did  ;  notwithffanding  he  was  mighty 
in  fpirit.  For  the  power  of  Chrift  was  in  him,  which  always 
reigned  and  triumphed  through  him.  Which  thing  heteftifieth  in 
2  Cor.  xii.  10.  in  thefe  words,  For  ivhcn  I  am  iveak,  then  am  I 
flrong.  Alfo,  Mofl  gladly  therefore  <will  I  rather  glqry  in  my  in- 
firw.itiesy  that  the  ponver  of  Chr'ifl  may  reft  upon  me.  And  in  the 
'\\d  chap.  ver.  14,  Thanks  be  unto  God,  luho  alivays  caufeth  us  to 
triumbh  in  Chrijl.  As  though  he  would  fay,  Indeed  the  devil, 
the  Jews  and  the  Gentiles  rage  cruelly  againft  us  ;  notwithflanding 
we  continue  conitant  and  invincible  againll:  all  their  afi^aults,  and 
whether  they  v;ill  or  not,  our  doctrine  prevaileth  and  triumpheth, 


;5^> 


GALATI  ANS. 


This  was  the  ftrcnglh  and  power  of  the  fpirit  in  Paul,  againit  which 
he  fettcth  here  the  infirmity  and  bondage  of  tlie  flcfh. 

Now,  this  infirmity  of  the  flcfh  in  the  godly  doth  wonderfully 
offend  reafon.  Therefore  Paul  fo  highly  commendeth  the  Gala- 
tians  becsufc  they  were  not  offended  with  this  great  infirmity, 
and  with  this  vile  and  contemptible  form  of  the  crofs  which  they 
law  In  him  ;  but  received  him  as  an  angel,  yea,  as  Chrifl:  Jefus. 
And  Chrifl  himfelf  alfo  armeth  the  faidiful  againfl  this  bide  and 
contemptible  form  of  the  crofs  in  which  he  appeared,  v.-hen  he  faith, 
Blcjj'ed  is  he  ivhofotver  fball  not  he  offtnded  hi  me,  Matth.  xi.  6. 
And  iurely  it  is  a  great  matter  that  they  who  believe  in  him  do  ac- 
knowledge him  to  be  Lord  of  all,  and  Saviour  of  the  world,  Pfal. 
xii.  7.  whom  notvv'ithilanding  they  hear  to  have  been  the  moft  mi- 
ferable  of  all  others,  the  Icalt  of  men,  yea,  a  very  fcorn  of  men, 
and  a  contempt  of  the  world  ;  briefly  def])iled  and  har.ed  of  all  men, 
and'  condemned  to  the  death  of  the  crofs,  and  even  of  his  own 
people,  and  efpecially  of  thofe  that  were  edeemed  the  beft,  the 
wiftfl-,  the  holiefl  of  all  others.  This  is  a  great  master  (1  fay) 
not  to  be  moved  with  theie  great  offences,  and  to  be  able,  not  only 
to  contemn  them,  but  alio  to  tfteem  this  poor  Chriff,  fo  fpitcfully 
fcorned,!  fpit  upon,  whipt  and  crucified,  more  than  the  riches  of 
all  the  richefi,  the  ftrength  of  ail  the  flrongefl,  the  wifdom  of  all 
the  wifefl,  the  holincfs  of  all  the  holiefl  m.en,  with  all  the  crowns 
and  fceptres  of  all  the  kings  and  princes  of  the  whole  world.  They 
therefore  are  worthily  called  bleffed  of  Chrifl,  who  are  not  of- 
fended in  him. 

Now,  Paul  had  not  only  outward  temptations  (whereof  I  have 
fpoken  already)  but  alfoinwaid  and  fpiritual  temptations  as  Chrill: 
had  in  th  garden  :  fuch  as  that  was  whereof  he  coniplaineth  in  2 
Cor.  xii.  7.  That  he  felt  a  thorn  or  Jlirig  in  thefejh,  anil  the  mejfen- 
ger  of  Satan  'which  hujfded  him.  This  I  fay  by  the  way,  becaufe 
the  papifls  expound  this  to  be  a  motion  of  fledily  lufl ;  but  it  was 
a  fpiritual  temptation.  And  herein  Is  no  repugnance  in  that  he 
addeth  this  wordy%/6,  faying,  A  thorn  tuas  given  me  in  thejlejl). 
Yea,  he  calleth  it  of  purpofe  a  thorn  in  the  flclli :  For  the  Ga- 
latians.  and  others;  who  were  converfant  with  Paul,  had  feen 
him  oftentimes  in  great  heavinefs,  anguifii,  and  terror.  Where- 
fore tiic  apcftle  had  not  only  bodily,  but  alfo  fpiritual  temptations, 
which  alfo  he  confeffeth  in  ^  Cor.  vii.  5.  with  thefc  words,  Fight- 
ings ivilhoufi  and  fears  ivithin.  And  Luke  faith  in  the  laft  of  the 
A(5ls,  that  Paul,  when  he  had  long  flriven  in  the  tempcfl  of  the 
fea,  even  unto  the  heavinefs  of  the  fpirit>  was  iigain  lefreflied,  and 
waxed  bold  when  he  faw  the  brethren  that  came  from  Rome  to 
meet  him  at  the  market  of  Appius  and  three  taverns.  Alfo,  In 
Philip,  ii.  27.  he  confeffeth,  that  God  had  mercy  upon  him,  in 
that  lie  reftored  Epaphrcditus,  fo  weak  and  near  to  death,  unto 
health  again,  left  he  ihould  have  forrovv  ui)on  forrov/.     Therefore, 


GALATIANS.  S57 

befides  outward  temptations,  tlie  apofllcs  alio  fuffercd  great  an- 
guifh,  heavinels  and  terrors. 

But  why  faith  Paul;,  that  he  was  not  defpifed  of  the  Galatlans  ? 
(It  feemeth  that  they  defpifed  him,  when  they  fell  away  from  his 
gofpef )  Paul  expoundedi  hindelf.  When  I  firfl:  preached  the 
gpfpel  (faith  he)  ye  did  not  as  other  people  have  done,  who  being 
greatly  offended  through  this  my  infirmity  and  temptation  of  the 
flefh,  have  defpiied  and  rejected  me.  For  man's  rcafon  is  foon 
offended  with  this  vile  and  contemptible  form  of  the  crofs,  and 
judgeth  thofe  to  be  madj  who  being  fo  affliifled,  will  go  about  to 
comfort,  to  help  and  fuccour  others  :  Alio,  thofe  that  boaft  of 
their  great  riches,  of  righteoufnefs,  ftrength,  victory  over  fin, 
death  and  all  evils,  of  joy,  falvation  and  everlafting  life,  and  yet 
notwithftanding are  needy,  weak,  heavy-hearted  and  defpifed.  evil 
intreated  and  flain,  as  very  noifome  poifons,  both  of  common- 
wealths and  religion,  and  they  who  kill  them,  think  they  do  high 
fervice  unto  God,  John  xvi.  2.  Therefore,  when  they  promife 
unto  others  eternal  treafures,  and  they  themfelves  perifli  fo  wretch- 
edly before  the  world,  they  are  laughed  to  fcorn  and  compelled  to 
hear,  Phyficlan,  heal  ihyjdf,  Luke  iv.  23.  And  hereof  come 
thefe  complaints  which  are  every  where  in  the  Plalms,  I  am  a  nvorniy 
and  no  man,  &c.  Pfal.  xxii.  6.  Again,  Be  not  far  from  me,  for 
trouble  is  near  ;  for  there  is  none  to  help,  ver.  l  i . 

This  is  therefore  a  great  commendation  of  the  Galatians,  that 
they  were  not  of?^ended  v/ith  this  infirmity  and  temptation  of  Paul, 
but  received  hirn  as  an  angel  of  God,  yea,  as  Chrill  Jefus.  It  is 
indeed  a  great  virtue,  and  worthy  of  great  praife  to  hear  the  apoflle. 
But  it  is  a  greater,  and  a  true  chrifVian  virtue,  to  give  ear  unto  one 
fo  miferable,  weak  and  contemptible  as  Paul  was  among  the  Gala- 
tians (as  here  he  v/itneffeth  of  himfelf )  and  to  receive  him  as  an  an- 
gel from  heaven,  and  to  give  him  fach  honour  as  if  he  had  been 
Chrift  Jefus  himfelf,  and  not  to  be  offended  with  his  afflidions,  be- 
ing fo  great  and  fo  many.  Wherefore,  by  thefe  words  he  highly 
commendeth  the  virtue  of  the  Galatians,  which  he  faith,  he  will 
keep  in  perpetual  remembrance,  and  fo  greatly  efteem  the  fame, 
that  he  defireth  it  may  be  known  unto  ail  men.  Notwithflanding 
in  fetting  forth  fo  highly  tlicir  benefits  and  praifes,  he  fheweth  co- 
vertly how  entirely  they  loved  him  before  the  coming  of  the  falfe 
apoftles,  and  therewithal  he  moveth  them  to  continue  as  tliey  be- 
gan, and  to  embrace  him  v/ith  no  lefs  love  and  reverence,  than  they 
did  before.  And  hereby  it  may  alfo  appear,  that  the  falfe  apoftle" 
had  greater  authority  among  the  Galatians  than  Paul  himfelf  had  ; 
For  the  Galatians  being  moved  with  their  authority,  preferred  them 
far  above  Paul,  whom  before  they  fo  dearly  loved  and  received  as 
an  angel  of  God,  Si.c. 

Verfe  15.     11  here  is  then  the  blejfed?iefs  ye  fpahe  of? 

As  if  he  would  fay..  How  hap'py  were  ye  counted  ?  How  much 
were  ye  then  praifed,  and  commended  ?  The  like  manner  of  fpeech 


358  GALATTANS. 

we  have  in  the  fong  of  the  Virgin  Mary  ;  AU ^emral'ions  Jl:all  call 
me  bljfed.,  Luke  i.  48.  And  thcfe  words,  Where  is  then  the  hlejf- 
edntfs  ye  [pake  of?  contain  in  them  a  certain  vehemency.  As  if 
he  woul('  fay,  Ye  were  not  c.ilv  biCiTEd,  but  in  all  things  moftblefr- 
ed  and  highly  comraended.  Thus  he  goedi  ab')ut  to  qualify  and 
mitigate  his  bitter  potion,  that  is,  his  iharp  chiding,  fearing  lert 
the  Galciti;in5  fhould  be  offenc'.ed  therewith  ;  efpecially,  feeing  he 
knew  that  the  falle  apoflles  would  ihmder  him,  and  moft  fpitefully 
interpret  his  words;  For  this  is  the  quality  and  nature  of  thefe  vi- 
pers, that  they  will  flandcr  and  malicioufly  pervert  thofe  words 
which  proceed  from  a  (implc  and  fmcere  heart,  and  wrcll  thcni 
quite  contrary  to  the  true  lenfe  and  meaning  thereof.  They  are 
marvellous  cunning  workmen  in  this  matter,  far  paffing  all  the  wit 
and  eloquence  of  all  the  rhetoricians  in  the  world.  For  they  are 
led  with  a  wicked  fpirit,  which  fo  bewitcheth  them,  that  they  be- 
ing inflamed  with  a  devilifli  rage  again  ft  the  faithful,  can  no  other- 
wife  do,  but  malicioufly  interpret  and  wickedly  pervert  their  v/ords 
and  writings.  Therefore  they  are  like  unro  the  fpider,  that  fuck- 
cth  venom  out  of  fweet  and  pleafant  flowers  ;  which  proceedeth  not 
of  the  flowers,  but  of  their  own  venomous  nature,  which  turneth 
that  into  poifon,  that  of  itfclf  is  good  and  v/holefome.  Paul  there- 
fore by  thefc  mild  and  fweet  words  goeth  about  to  prevent  the  falfe 
apoftles,  to  the  end  they  fhould  have  no  occafion  to  flander  and 
pervert  his  words  after  this  manner  :  Paul  handleth  you  very  an- 
gently,  he  calleth  you  foolifh,  bewitched,  and  difobedient  to  the 
truth,  which  is  a  fure  token  that  he  fetketh  not  your  falvation, 
but  accounteth  you  as  damned  and  rcjcded  from  Chrift. 

Verfe  1 5 .   For  I  bear  yon  record,  that  if  it  had  been  pojfihle^  ye  would 
have  plucked  out  your  oivn  eyes,  and  ha've  given  them  to  me. 

He  praifeth  the  Galatians  above  meafure.  Ye  did  not  only 
treat  me  (faith  he)  moft  comteoufly,  and  with  all  reverence  re- 
ceiving me  as  an  angel  of  God,  &c.  but  alfo,  if  neceflity  had  re- 
quired, ye  would  have  plucked  out  your  own  eyes,  and  have  given 
them  to  me  ;  yea,  you  woi^ld  have  beflowed  your  lives  for  me. 
And  indeed  the  Galatians  bellowed  their  lives  for  him  :  For  in 
that  they  recived  and  maintained  Paul  (whom  the  world  accounted 
moft  execrable  and  accurfed)  they  turned  upon  their  own  heads, 
as  receiveis  and  maintaiuers  of  Paul,  the  cruel  hatred  and  indig- 
nation of  all  the  Jews  and  Gentiles. 

So  at  this  day  the  name  of  Luther  is  moft  odious  to  the  world. 
He  that  praifeth  me,  finneth  worfe  than  any  idolater,  blal])hemer, 
perjurer,  whoremonger,  adulterer,  murderer  or  thief.  It  mufl: 
needs  be  therefore  that  the  Galatians  were  well  cftabliflied  in  the 
dodrine  and  faith  of  Chrift,  feeing  that  they  with  fo  great  danger 
of  their  lives,  received  and  maintained  Paul,  who  was  hated 
throughout  all  the  world  :  For  cll'e  they  would  never  have  fuftained 
that  cruel  hatred  of  the  whole  world. 


GALATIANS.  359 

Verfe    1 6.     ^m  I  therefore  become  your  enemy,  hecaufe  I  tell 

you  the  truth  ? 

Here  he  fiieweth  the  rcafon,  why  he  fneakeih  the  Gal^itians  fo 
fair  :  For  he  fufpedeth  that  they  take  him  for  their  er.emy,  be- 
caufe  he  had  reproved  them  fo  fliarply.  1  pray  you  (faith  he)  fet 
apart  thefe  rebukes,  and  feparate  them  from  dodrine,  and  ye  (hall 
find  that  my  purpofe  was  not  to  1  ebuke  you,  but  to  teach  you  th^ 
truth.  Indeed  I  confefs  that  my  epiflle  is  fliarp  and  fevere  ;  but 
by  this  feverity  I  go  about  to  call  you  back  again  to  the  truth  of 
the  gofpel,  from  which  ye  are  fallen,  and  to  keep  you  in  the  fame  ; 
therefore  apply  this  fnaipnefs  and  this  bitter  potion,  not  to  your 
perfons,  but  to  your  difeafe  :  And  judge  me  not  to  be  your  e«e- 
my  in  rebuking  you  fo  fharply,  but  rather  think  that  yl  am  your  fa- 
ther :  For  unlefs  I  loved  you  dearly  as  my  children,  and  knew  alfo 
that  I  am  beloved  of  ycu,  [  would  not  have  reproved  you  fo  fharply. 

It  is  the  part  of  a  friend,  freely  to  admoniPa  his  friend  if  he 
do  amifs,  and  when  he  is  fo  admonifhed  if  he  be  v/lfe  he  is  not 
angry  with  the  other  who  hath  fo  friendly  admoniflied  him,  and 
told  him  the  truth,  bat  giveth  him  thanks.  It  is  commonly  {^tn 
in  the  v/orld  that  truth  bringeth  hatred,  and  that  he  is  accounted 
an  enemy  who  fpeaketh  the  truth.  But  amonglt  friends  it  is  not 
fo  ;  much  lefs  amongd  chriftians.  Seing  therefore  I  have  repre- 
hended vou  of  mere  love,  to  the  end  ye  might  abide  in  the  truth, 
ye  ought  not  to  be  otfended  with  me  nor  iofe  the  truth,  or  think  me 
your  enemy,  becaufe  of  my  friendly  and  fatherly  reprehenilon.  All 
thefe  things  are  fpoken  of  Paul,  to  confirm  that  which  he  faid  be- 
fore :   Be  ye  as  I  am  ;  ye  have  not  injured  rns.  Sec, 

Verfe  1  7.     They  zealoujly  affcd,  you,  litt  not  luell,  &c. 

He  reprov€th  here  the  flattery  of  the  falfe  apofrles.  For  fatan 
is  wont  by  his  minilters,  through  wonderful  fabtility  and  crafty 
flights  to  beguile  the  fimple  :  As  P„iui  faith,  Rom.  xvi.  18.  By 
goodivorhs  andfair  Jpeeches  they  deceive  the  hearts  of  the  finipie.  For, 
tirff  of  a!!,  they  make  great  proteflauons  that  they  feek  nothing 
elfe  but  the  advancement  of  God's  glory  ;  and  moreover,  that  they 
are  moved  by  tlie  Spirit  (becaiife  the  miferable  people  are  neglect- 
ed, or  elfe  becaufe  the  truth  is  not  purely  taught  of  others)  to  teach 
the  infallible  truth,  that  by  this  means  the  elect  may  be  delivered 
from  error,  and  may  come  to  the  true  light  and  knowledge  of  the 
truth.  Moreover,  they  promife  undoubted  falvation  to  tiiofe  that 
receive  their  do^^rine.  l^  vigilant  and  faithful  pafrors  do  not  with- 
{tand  theie  ravening  wolves,  they  wiil  do  great  harm  to  the  church 
under  this  pretence  of  godlinefs,  and  under  this  flieeps  clothing.  For 
the  Galatians  might  fay.  Why  doft  though  inveigh  fo  bitterly  again  ft 
our  teachers  for  that  tii.ey  are  jealous  over  us  ?  For  that  which  they 
do,  they  do  of  zeal  and  mere  love  ;  this  ought  not  to  oifend  thee, 
&c.  Indeed  (faith  he)  they  are  jealous  over  you,  but  their  jealoufy 
is  not  good. 


36o  GAL  A  T  I  A  N  S. 

Here  note,  that  zeal  or  jealoiify,  properly  fignifieth  an  angry 
love,  or,  as  you  would  fay,  a  godly  envy.  Elijah  fayeih,  /  have 
been  very  jealous  for  the  Lord  God  of  Hojls^  l  Kings  xix.  14. 
After  this  manner  the  hufband  is  jealous  towards  his  wife,  the 
father  towards  the  fon,  the  brother  towards  his  brother,  that  is, 
they  love  them  entirely;  yet  fo  that  they  hate  their  vices,  and  go 
about  to  amend  them.  Such  a  zeal  the  f^lfe  apoflles  pretended  to 
bear  towards  the  Galatians.  Paul  indeed  cOnfeffeth  that  they 
were  very  zealous  towards  the  Galatians,  but  their  zeal  (faith  he) 
was  not  good.  Now,  by  tliis  color  and  fubtil  pretence  the  fimplc 
are  deceived,  when  thefc  feducers  do  make  them  to  believe  that 
they  bear  a  great  zeal  and  afFe(f}:ion  towards  them,  and  that  they 
are  very  careful  for  them  :  Paul  therefore  warneth  us  here  to  put 
a  difference  betwixt  a  good  Zealand  an  evil  zeal.  Indeed  a  good 
zeal  is  to  be  commended,  but  not  an  evil  zeal.  I  am  as  zealous 
over  you  (faith  Paul)  as  they.  Now  judge  ye  which  of  our  zeals 
is  better,  mine  or  theirs;  v/hich  is  good  and  godly,  which  is  evil 
and  carnal.     Therefore  let  not  their  zeal  fo  eafily  feduce  you. 

Verfe  17.    Tea,  they  would  exclude  you  ^  that  you  might  affect  them. 

As  if  he  had  faid,  True  it  is,  that  they  are  very  zealous  towards 
you,  but  by  this  means  they  feek  that  ye  again  lliould  be  zealous 
towards  them,  and  rejeft  me.  If  their  zeal  were  fincere  and  god- 
ly, then  furely  they  would  be  content  that  I  alfo  ihould  be  beloved 
of  you  as  well  as  they-  But  they  hate  our  dovftrine,  and  therefore 
their  defire  is,  that  it  may  be  utterly  abolifhed,  and  their  own 
preached  amongd  you.  Nov/,  to  the  end  they  might  bring  this  to 
pafs,  they  go  about  by  this  jealoufy  to  pluck  your  hearts  from  me, 
and  to  make  me  odious  unto  you,  that  when  ye  have  conceived  an 
hatred  againft  me  and  my  do(5lrine,  and  turned  your  affedion  and 
zeal  towards  them,  ye  fliould  love  them  only,  and  receive  no  other 
doiftrine  but  theirs.  Thus  he  bringeth  the  falfe  apoftles  into  fuf- 
fpicion  among  the  Galatians,  fiiewing  that  by  this  goodly  pretence 
they  go  about  to  deceive  them.  So  our  Saviour  Chrift  alfo  warn- 
eth us,  faying,  Beivare  of  fdlfe  prophets,  tuhich  corns  to  youinjloeeps 
clothing,  Matth.  vii.  15. 

Paul  fuffcrcd  the  fame  temptation  which  we  fuiTer  at  this  day. 
He  was  marvelloufly  troubled  with  this  enormity,  that  after  the 
preaching  of  his  dodrine,  which  was  divine  and  holy,  he  faw  fo 
many  feiSls,  commotions,  diffipations  of  common-wealths,  changes 
of  kingdoms  and  other  like  things  to  enf.ie,  which  were  the  caufc 
of  infinite  evils  and  offences.  He  was  accufed  by  the  Jews  to  be  a 
pernicious  fellow,  a  mover  of  fedition  in  his  whole  nation,  and  to 
bean  author  of  the  fe^l:  of  Nazaritcs,  Ads  xxiv.  5.  As  if  they 
had  faid,  This  is  a  feditious  and  a  blafphcmous  fellow  ;  for  he 
prcachetli  fuch  things  whereby  he  not  only  overthroweth  the  Jcwifli 
common-wealth,  excellently  well  ordered  and  eftablirtied  by  the 
laws  of  God;  but  alfo  aboliihcth  even  the  Ten  Commandments, 


GALATIANS.  351 

the  religion  and  fervice  of  God,  and  our  priefthood,  and  publil^i- 
eth  throughout  the  world,  the  gofpel  (as  he  caUeth  it)  whereof  are 
iprung  infinite  evils,  feditions,  offences,  and  fedts.  He  was  com- 
pelled to  hear  of  the  Gentiles  alfo,  who  cried  out  againft  him  in 
Philippi,  that  he  was  a  troubler  of  the  city,  A<5ts  xvi.  20.  and 
preached  ordinances  which  were  not  lawful  for  them  to  receive,  Sec. 

Such  troublers  of  common-wealths  and  other  calamities,  as  far 
mine,  wars,  diffentions  and  feds,  the  Jews  and  Gentiles  imputed 
to  the  do(5trine  of  Paul  and  of  the  other  apoflles;  and  therefore 
they  perfecuted  them  as  common  plagues,  and  enemies  of  the  pub- 
lic peace  and  religion.  The  apoftles,  notwithftanding  all  this, 
did  not  ceafe  to  do  their  office,  but  mofl  conftantly  preached  and 
confeffed  Chrift  :  For  they  knew  that  thej  fhould  rather  obey  God 
than  men,  A6ls  v.  29.  and  that  it  was  better  that  the  whole  world 
fhould  be  troubled  and  in  an  uproar,  than  that  Chrift  fhould  not 
be  preached,  or  that  one  foul  fhould  be  negle<5ted  and  perifh. 

In  the  mean  time  it  was  (no  doubt)  a  heavy  crofs  to  the  apoftles 
to  fee  thefe  offences;  for  they  were  not  made  of  iron.  It  was  a 
wonderful  grief  unto  them,  that  that  people  for  whofe  fakes  Paul 
wifhed  to  be  feparate  from  Chrift,  Rom.  ix.  3.  fliould  perifh,  wit}> 
all  their  ornaments.  They  faw  that  great  tumults  and  changes  of 
kingdoms  fhould  follow  their  dodiine.  And  (which  wa^s  mora 
bitter  unto  them  than  death  itfelf,  but  efpecially  to  Paul)  they  faw 
that  amongft  themfelves  there  fprang  up  many  fe<5ls.  It  was  heavy 
news  to  Paul,  when  he  heard  that  the  Corinthians  denied  the  re^ 
furredlion  of  the  dead;  when  he  heard  that  the  churches  which 
were  planted  by  his  miniftry,  were  troubled;  that  the  gofpel  was 
overthrown  by  the  falfe  apoftles,  and  that  all  Afia  was  revolted 
from  his  doftrine,  and  certain  great  perfonages  befides. 

But  he  knew  that  his  doiflrine  was  not  the  caufe  of  thefe  of- 
fences and  feds,  and  therefore  he  was  not  difcouraged,  he  forfook 
not  his  vocation,  bat  went  forward,  knowing  that  the  gofpel 
which  he  preached,  was  the  power  of  God  to  (alvation  to  all  that 
believe,  Rom.  i.  1 6.  howfoever  it  feemed  to  the  Jews  and  Gentiles 
to  be  a  foolifh  and  offenfive  dodrine.  He  knew  that  they  are 
bleffed  who  are  not  offended  by  this  word  of  the  crofs,  whether 
they  be  teachers  or  hearers,  as  Chrift  himff:lf  faith,  Bleffed  is  he 
luho  is  not  offended  in  me.  Contrariwife  he  knew  that  they  were 
condemned,  who  judged  this  dodrine  to  be  foolifti  and  heretical. 
Therefore  he  faith,  as  Chrift  faid  of  the  Jews  and  Gentiles  who 
were  offended  with  this  dodrine;  Let  them  alone;  tltey.  he  blind 
leaders  of  the  blind.   Mat.  Xv.   1 4. 

We  alfo  are  conftrained  at  this  day  to  hear  the  fame  fpoken  of 
us,  which  was  faid  of  Paul  and  the  other  apoftles,  viz.  that  the 
doctrine  of  the  gofpel  which  we  profefs,  is  the  caufe  of  many  and 
great  enormities,  as  of  feditions,  wars,  feds  and  innumerable  offen- 
ces. Yea,  they  impute  unto  us  all  the  troubles  which  are  at  this, 
day,     Surely  we  teach  no  herefies  or  vv^icked  dodrine,  but  we 

A3 


362  GALATIANS. 

preach  the  glaJ  tilings  concerning  Chrifl:,  that  he  is  our  High 
Prieil  and  our  Redeemer.  Moreover,  our  adverfarles  are  con- 
flraincd  (if  they  will  confefs  the  truili)  to  grant  us  this,  that  we 
have  given' no  occafron  through  our  dodrinc,  offeditions,  wars  or 
tumults;  but  always  have  taught  that  honor  and  reverence  mult  be 
given  to  the  niagidrate,  becaufc  God  hath  Co  commanded.  Neither 
are  we  the  authors  of  offences;  but  in  that  the  wicked  are  offendcil 
the  fault  is  in  themfelves,  and  not  in  us.  God  hath  commanded 
us  to  preach  the  dodrinc  of  the  gofpcl  v/ithout  any  refpedl  of  offence. 
But  becaufc  this  dodrine  condemneth  the  wicked  dodtrine  and 
idolatry  of  our  adverfaries,  they  being  proToked  thereby,  raife  of- 
fences of  themfelves,  which  the  fchool-men  call  offences  taken, 
which  they  faid,  ought  not  to  be  avoided,  nor  can  be  avoided. 

Chrift  taught  the  gofpel,  having  no  regard  to  the  offence  of  the 
Tev;s.  Let  them  ^/ow*?;,  (faith  he)  they  be  blind  leaders  of  the  blind ^ 
Matth.  XV.  J4.  The  more  the  prielfs  forbade  the  apoflles  to 
preacli  in  the  name  of  Chrill:,  the  n:^ove  tjie  apoftlcs  gave  witnefs 
that  the  fame  Jefus  whom  they  had  crucified,  is  both  Lord  and 
Chriil:,  A(5ls  iv,  21,-26.  and  whofoever  fliould  call  upon  him, 
fliould  be  faved,  andthat  there  is  none  other  name  given  unto  men 
under  heaven,  whereby  they  muft  be  faved,,  &c,  Acls  iv.  12. 
JLven  1*0  wc  preach  Chrifl  at  this  day,  not  regarding  the  clamours 
of  the  wicked  papillsand  all  our  adverfaiics,  who  cry  out  that  our 
do(ftrino  is  feditious  and  full  of  blafphemy,  that  it  troubleth  com- 
mon-wealths, overthroweth  religion,  and  teacheth  herefies,  and 
briefly,  that  it  is  the  cauie  of  all  evils.  When  ChriO:  and  his 
apofHes  preached,  the  fame  was  faid  likewife  of  them.  Not  Jong 
after,  the  Romans  came,  and  according  to  their  own  prophecy, 
deftroyed  both  the  place  and  the  nation.  Wherefore  let  the  ene- 
mies of  the  gofpel  at  this  day  take  heed  that  they  be  pot  overwhelm- 
ed v/ith  thefe  evils,   which  they  ])rophecy  unto  themfelves. 

Thefe  they  make  grievous  and  heinous  offences,  that  monks  and 
priefts  do  marry  wives,  that  we  eat  flefh  upon  the  Fridays,  and 
fuch  like-  But  this  is  no  offence  to  them  at  all,  that  by  their  wick- 
ed dovflrine  they  fcduce  and  daily  dtfkoy  innumerable  fouls,  that 
by  th&ir  evil  example  they  offend  the  weak,  that  they  blafpheme 
and  condemn  the  glorious  gofpel  of  the  mighty  God,  and  that 
they  perfecute  and  kill  thofe  that  love  the  fincerity  of  doifrrine, 
and  the  word  of  life;  this,  I  fay,  is  to  them  no  offence  but  an 
obedience,  a  fervice,  and  an  acceptable  facrii^ce  unto  God.  Let 
us  fuffer  them,  therefore,  For  they  be  blind  leaders  of  the  blind, 
Matth.  XV.  14.  I/e  thai  hurieth^  let  him  hurtjlill,  and  he  that  is 
fdlhy,  ht  him  be  more  filthy.  Rev.  22.  But  we,  bccaufe  we  believe 
will  fpeak  and  fet  forth  the  wonderful  works  of  the  Lord  fo  long 
as  we  have  breath,  and  will  endure  the  perfecutions  of  our  adver- 
faries until  that  time  that  Chrifl  our  High  Bifhop  and  King  fliall 
come  from  heaven,  who  wc  hope  will  come  fhortly  as  a  juff  judge 
to  take  vengence  of  all  thofe  that  obny  not  his  gofpel,     Sq  be  it. 


GALATIANS.  365 

With  thefe  offences  which  the  wicked  alledge,  the  godly  are 
nothing  moved.  For  they  know  that  the  devil  hateth  nothing 
more  than  the  pure  doclrine  of  the  gofpel,  and  therefore  he  goeth 
about  to  deface  it  with  innumerable  offences,  that  oy  this  means  he 
might  root  it  out  of  mens  hearts  for  ever.  Before,  when  nothing 
clfe  was  taught  in  the  chureh  but  mens  traditions,  the  devil  did  not 
fo  rage*  For  whild  the  ftrong  man  kept  the  houfe,  all  that  he  pof- 
feffed  was  in  peace  :  But  now  when  a  ftronger  cometh,  Vv'ho  van- 
quifhetli  and  bindeth  that  (trong  one  and  fpoileth  his  houfe,  then  he 
beginneth  to  rage  indeed,  Luke  xi.  21,  22.  And  this  is  an  in- 
fallible token,  that  the  doftrine  which  we  profefs  is  of  God.  For 
elfe  (as  it  is  faid  in  Job.  xl.  21.)  that  Behemoth  nvould  lie  under  the 
Jhady  trees,  in  the  covert  of  the  reeds  and  Jens.  But  now,  that  he 
rangeth  about  like  a  roaring  lion,  i  Pet.  v.  8-  and  (lirreth  up  fach 
tumults,  it  is  a  manifeft  token  that  he  feeleth  the  power  of  our 
preaching. 

When  Paul  faith,  They  zeafoujiy  afft^  you,  hut  not  ivell,  "he 
fheweth  by  the  way  who  are  the  authors  of  fe6ts,  to  wit,  thofe 
lealous  fpirits  who  in  all  times  overthrow  the  true  dodtrine,  and 
trouble  the  public  peacci.  For  thefe,  fiirred  up  with  a  perverfe 
zeal,  imagine  that  they  have  a  certain  fingular  holinefs,  rao- 
defty,  patience  and  do^ftrine  above  others,  and  therefore  they  think 
that  they  are  able  to  provide  for  the  falvation  of  all  men,  that  they 
can  teach  more  profound  and  profitable  things,  ordain  better  fer- 
vice  and  ceremonies  than  all  other  teachers  befides;  whom  they 
defpife  as  nothing  in  comparifon  of  themfelves,  and  abafe  their 
authority,  and  corrupt  thole  things  which  they  have  purely  taught. 
The  falfe  apoilles  had  fuch  a  wicked  and  perverfe  zeal,  f!:irring 
up  fecfts,  not  only  in  Galatia,  but  aifo  in  all  the  places  wherefoever 
Paul  and  the  other  apollles  had  preached;  after  which  fefts  follow- 
ed innumerable  offences  and  marvellous  troubles.  For  the  devil 
(as  Chrift  faith)  is  a  liar  and  a  murderer,  John  viii.  44.  and  there- 
fore he  is  wont  not  only  to  trouble  mens  confciences  by  fiilfe 
doftrine,  but  alfo  to  flir  up  tumults,  feditions,  wars  and  all  mif- 
chief. 

There  are  very  many  at  this  day,  who  are  poffeffed  with  tlur. 
kind  of  jealoufy,  who  pretend  great  religion,  modelly,  dofrrine 
and  patience,  and  yet  in  very  deed  they  are  ravening  wolves,  who 
v/ith  their  hypocrify  feek  nothing  elfe  but  to  difcredit  us,  that  the 
people  might  efteem,  love  and  reverence  them  only,  and  receive 
no  other  doctrine  but  theirs.  Now,  becaufe  thefe  men  have  a 
great  opinion  of  themfelves,  and  defpife  others,  it  cannot  be,  but 
that  there  muft  needs  foliov/  horrible  diffentions,  fe(51:s,  divifions* 
and  feditions.  But  what  fhould  we  do  ?  We  cannot  remedy  this 
matter,  as  Paul  could  not  do  in  his  time.  Notwithftanding  he 
gained  fome  who  obeyed  his  admonitions.  So  I  hope  alfo  that  1 
have  called  fome  back  from  the  errors  of  the  fe^ftaries. 


Ij64  GALATIANS. 

Verfe  i8.   BiH  It  Is  good  to  he  z,eaIouJly  ajfe Red  always  in  a  good 
thing,  and  not  only  whm  I  amprcjent  nvith you* 

Asif  hcfhould  fay,  I  commend  you  for  this,  that  yc  loved  mc 
fo  entirely  when  I  preached  the  gofpel  amongft  you  in  the  infirmity 
of  the  flefh.  Ye  ought  to  bear  the  fame  afFedion  towards  me  now 
when  I  am  abfent,  even  as  if  I  had  never  departed  from  you.  For 
although  I  be  abfent  in  body,  yet  have  ye  my  do6lrine,  which  ye 
ought  to  retain  and  maintain,  feeing  ye  received  the  Holy  Ghoft 
through  it,  thinking  with  yourfelves  that  Paul  is  always  prefent 
with  you  as  long  as  ye  have  the  dodlrine.  I  do  not  therefore  repre- 
hend your  zeal,  but  I  praife  it,  and  fo  far  forth  1  praife  it,  as  it  is 
the  zeal  of  God  or  of  the  Spirit,  and  not  of  the  flefh.  Now,  the 
zeal  of  the  Spirit  is  always  good;  for  it  is  an  earneft  affedion  and 
motion  of  the  heart  to  a  good  thing,  and  fo  is  not  the  zeal  of  the 
flefh.  He  commendcth  therefore  the  zeal  of  the  Galatians,  that 
thereby  he  may  pacify  their  minds,  and  that  they  may  patiently 
fuffer  his  corredion.  As  if  he  would  fay.  Take  my  corre<flion  in 
good  part;  for  it  proceedcth  of  no  difpleafure,  but  of  a  forrowful 
heart  and  careful  for  your  falvation.  This  is  a  lively  example  to 
teach  all  minifters  how  to  be  careful  of  their  fheep,  and  to  effay  every 
way,  that  by  chiding,  fair  fpeaking  or  intreating,  they  may  keep 
them  in  found  dodrine,  and  turn  them  from  fubtil  feducers  and 
faife  teachers. 

Veiie  19.   My  little  children f  of  nvhoin  I  travail  in  birth  again y  ttn- 

til  Chri/i  be  formed  in  you  : 

All  his  words  are  weighty  and  fitly  framed  to  the  purpofe,  that 
they  may  move  the  hearts  of  the  Galatians,  and  win  their  favor 
again.  And  thefe  are  fweet  and  loving  words,  when  he  ealleth 
them  his  children.  When  he  faith,  Of  luhom  I  travail  in  birth, 
it  is  an  allegory.  For  the  apolUes  are  in  the  ftead  of  parents;  as 
fchool-maflers  alfo  are  in  their  place  and  calling.  For  as  parents 
beget  the  bodily  form,  fo  they  beget  the  form  of  the  mind.  Now, 
the  form  of  a  chnflian  mind  is  faith,  or  the  confidence  of  the  heart 
which  layeth  hold  upon  Chrift,  and  cleaveth  to  him  alone  and  to 
nothing  elfe.  The  heart  being  furnifhed  with  this  confidence  or 
affurancc,  viz.  that  for  Chrilt's  fake  we  are  righteous,  hath  the 
true  form  ofChrill:.  Now,  this  form  is  given  by  the  miniftry  of 
the  word,  as  it  is  faid,  i  Cor.  iv.  15.  J  have  begotten  you  throwrh 
the gefpely  that  is  to  fay,  in  Spirit,  that  ye  might  know  Chrift  and 
believe  in  him.  Alfo,  2  Cor.  iii.  3.  Te  are  the  epijlle  of  Ckriftf 
in'in'flered  by  iiSy  ivril'en  not  ivith  ink,  but  nuith  the  Spirit  of  the  liv- 
ing God.  For  the  word  comcth  from  the  mouth  of  the  apoftle,  or 
of  the  miniitcr,  and  entereth  into  the  heart  of  him  that  heareth  it. 
There  the  Koly  Ghofl  is  prefent,  and  imprinteth  the  word  in  the 
lisirt,  fjthu:  it  confenteth  unto  it.     Thus  every  godly  teacher  is 


GALATIANS.  365 

a  father,  who  gendereth  and  formeth  the  true   fhape  ofa  chriftian 
heart,  and  that  by  the  miniftry  of  the  word. 

Moreover,  by  thefe  words,  Of  tvhom  I  travail  in  hirthy  he 
toucheth  the  falfe  apoftles.  As  though  he  would  fay,  1  did  beget 
you  rightly  through  the  gofpel;  but  thcfe  corrupters  have  formed 
a  new  fhape  in  your  heart,  not  of  Chrid,  but  of  Mofes;  fo  that 
now  your  affiance  is  not  grounded  any  more  upon  Chrift,  but  uDon 
the  works  of  the  law.  This  is  not  the  true  form  of  Chrift,  but 
it  is  another  form,  and  altogether  devilifli.  And  he  faith  not,  of 
whom  I  travail  in  birth  until  my  form  be  fafhioned  in  you,  but  until 
Chrift  be  formed  in  you,  that  is  to  fay,  I  travail  that  ye  may  receive 
again  the  form  and  fimiHtude  of  Chrifl:,  and  not  of  Paul.  In 
which  words  he  again  reproveth  the  falfe  apoftles;  for  they  had 
abolifhed  the  form  of  Chrid  in  the  hearts  of  the  believers,  and  had 
devifed  another  form,  that  is  to  fay,  their  own  ;  As  he  faith. 
Gal.  vi.  13.  They  would  have  you  cii-cumcifedy  that  they  may  glory- 
in  yourjlejh. 

Of  this  form  of  Chrift,  he  fpeaketh  alfo  in  Col.  iii.  10.  Put  ye 
on  the  new  man  ivhich  is  reneivedin  knonvlcdge  after  the  image  (fkim 
that  created  him.  Paul  therefore  goeth  about  to  repair  the  form  of 
Chrift:  in  the  Galatians  that  was  disfigured  and  corrupted  by  the 
falfe  apoftles;  which  is,  that  they  fhould  think,  and  will  as  God 
doth,  whofe  thought  and  will  is,  that  we  ftiould  obtain  remiffion 
of  our  fms,  and  everlafting  life  by  Jefus  Chrift  his  only  Son,  whom 
he  fent  into  the  world,  to  the  end  he  might  be  the  propitiation  of 
our  fins,  and  that  we  fhould  know  that  through  this  his  Son  he  is 
appeafed  and  become  our  loving  father.  They  that  believe  this  are 
like  unto  God,  that  is  to  fay>  all  their  thoughts  are  of  God,  as  the 
afFedlion  of  their  heart  is;  they  have  the  fame  ferm  in  their  mind 
which  is  in  God  or  in  Chrift.  This  is  to  be  renewed  in  the  Spirit 
of  our  mind,  and  to  put  on  the  miv  man,  which  after  God  is  created 
in  right eoufnefs  and  true  hoTmefs,  as  Paul  faith,   Eph,  iv.  24. 

He  faith  then,  that  he  travaileth  again  of  the  Galatians  in  birth, 
and  yet  fo  notwithiianding,  that  the  form  of  the  children  fhould 
not  be  the  form  of  the  apoftle  ;  fo  that  the  children  fhould  not  re- 
femble  the  form  of  Paul,  or  of  Cephas,  &c.  but  of  another  father, 
that  is  to  fay,  of  Chrift:.  I  will  fafhion  him  (faith  he)  in  you^ 
that  the  fame  mind  may  be  in  you,  which  was  in  Chrift  himfelf, 
Phil.  ii.  5.  To  be  brief;  I  travail  yo^^  that  is  to  fay,  I  labour 
carefully  to  call  you  back  to  your  former  faith,  the  which  ye  have 
loft,  (being  deceived  by  the  craft  and  fubtility  of  the  falfe  apoftles) 
and  are  returned  to  the  law  and  works.  Therefore  I  muft  now 
again  carefully  travail  to  bring  you  back,  from  the  law  to  the  faith 
of  Chrift.     This  he  calleth  to  travail  in  birth,  &c. 

Verfe   20.      /  defire  to  be  prefent  with  you  now,  and  to  change 
my  voice,  iffc. — 

Thefe  are  the  true  cares  of  an  apoftle.  It  is  a  common  faying, 
that  a  letur  is  a  dead  i^iefTenger ;  for  it  can  give  no  mere  than  that 


"^CiG  GALATIANS. 

it  hath.  Antl  no  cpKllc  or  letter  is  written  fo  exactly,  wherein 
tliere  is  not  lomewhat  lacking.  For  the  circumflances  are  diverfe, 
there  is  a  diverfity  of  times,  places,  perfons,  manners  and  affec- 
tions ;  all  which  no  epifHe  can  cxprefs.  Therefore  it  moveth  the 
reader  divcrfely,  making  him  now  fad,  now  merry,  as  he  hinifelf 
is  dif})ofed.  But  if  any  thing  be  fpoken  fharply  or  out  of  time,  the 
lively  voice  of  a  man  may  expound,  mitigate,  or  corre<5t  the  fame. 
Therefore  the  apoftle  wiflieth  tliat  he  were  with  them,  to  the  end 
he  might  temper  and  change  his  voice,  as  he  fliould  fee  it  needful 
by  the  qualities  of  their  affcdions.  As  if  he  fhould  fee  any  of 
them  very  much  troubled,  he  might  fo  temper  his  words,  that  they 
fhould  not  be  opprefl'ed  thereby  with  more  heavinefs.  Contrari- 
wife,  if  he  fhould  fe^s  others  high  minded,  he  might  fharply  repre- 
hend them,  left  they  fhould  be  too  fecure  and  carelefs,  and  fo  at 
length  become  contemners  of  God. 

Wherefore  he  could  not  dcvife  how  he  bein^  abfent,  fliould  deal 
with  them  by  letters.  As  if  he  fhould  fay,  If  my  epiftle  be  too 
(harp  I  fear  I  fliall  more  offend  than  amend  fome  of  you.  Again, 
if  it  be  too  gentle,  it  will  not  profit  thofe  who  are  perverfe  and  ob- 
lllniite  ;  for  dead  letters  and  words  give  no  more  than  they  have. 
Contrariwife,  the  lively  voice  of  a  man,  compared  to  an  epiftle,  is 
a  queen  :  For  it  can  add  and  diminifli  ;  it  can  change  itfelf  into  all 
manner  of  affeflions.  times,  places  and  perfons.  To  be  brief,  I 
would  gladly  convert  you  by  lettcis,  that  is  to  fay,  call  you  back 
from  the  law  to  the  faith  of  Jefus  Chrift  ;  but  I  fear  that  I  fliall 
not  fo  do  by  my  dead  letters.  But  if  I  were  v/ith  you,  I  could 
change  my  voice,  I  could  reprove  them  bitterly  that  are  obftinatc, 
and  comfort  the  weak  with  fweet  and  lonng  words,  as  occafion 
ihould  require. 

Vcrfc  2C.   For  I Ji an  din  doubt  of  you- 

That  is  to  fay,  I  am  fo  troubled  in  my  fpirit,  that  I  know  not 
how  by  letters  to  behave  myfelf  tov/avds  you.  Here  is  a  lively 
defcription  of  the  true  affedion  oFan  apoftle  :  He  omitteth  nothing; 
he  chideth  the  Galatians;  he  intreateth  theni ;  he  fpeaketh  them 
fair;  he  highly  commendeth  their  iaith;  laboring  by  all  means  to 
bring  them  back  again  to  tire  truth  of  the  gofpc^  and  to  deliver 
them  out  of  the  fnarcs  of  the  falfe  apoftles.  Thefe  are  vehement 
words,  procccdmg  from  a  heart  ftirred  up  and  inflamed  with  a 
hot  burning  zeal,  and  therefore  ought  diligently  to  be  confidered, 

Verfc  1 1 .    ir<7/  w<f,  y  that  defire  to  ie  under  the  Liiu,  do  ys  not  hear 

the  lanv  P 

Here  would  Paul  have  clofed  up  his  epiftle,  for  he  dcllred  not 
to  v.'rite  any  more,  but  rather  to  be  prelcnt  with  the  Galatians,  and 
to  fpeak  unto  them  himfelf.  But  he  being  in  great  perplexity  and 
vcf}''  careful  for  this  matter,  taketh  b)  the  v/ay  this  allegory,  which 
then  came  into  his  mind.      For  the  people  cu-c  greatly  delighted 


GAL  AT  LANS.  367 

with  allegories  and  fimilitudes,  and  therefore  Chrill  himfelf  often- 
. times  ufeth  them  :  For  they  are  as  it  were  certain  pictures  which  fet 
forth  things  as  if  they  were  painted  before  the  eyes  of  the  fimple, 
and  therefore  they  move  and  perfuade  very  much,  efpecially  the 
]imple  and  ignorant,  Firfl,  Therefore  he  ftirreth  up  the  Galati- 
ans  with  words  and  writings.  Secondly,  He  painteth  out  the 
matter  itfelf  before  their  eyes  with  this  goodly  allegory. 

Nov,',  Paul  was  a  marvellous  cunning  workman  in  handling  of 
allegories;  for  he  is  wont  to  apply  them  to  the  dovStrine  of  faith,  to 
grace,  and  to  Chrifl:,  and  not  to  the  law  and  the  works  thereof,  as 
Origen  and  Hierome  do,  who  are  worthily  reprehended  for  that 
they  turned  the  plain  fcntences  of  the  fcripture,  where  allegories 
have  no  place,  into  unfit  and  foolifli  allegories.  Therefore  to  ufe 
allegories,  it  is  oftentimes  a  very  dangerous  thing:  For  unlefs  a 
man  have  the  perfect  knowledge  of  chriftian  do(!;trine,  he  cannot 
ufe  allegories  rightly,  and  as  he  fhould  do. 

Object.  But  why  doth  Paul  call  the  book  of  Gcnefis,  out  of 
which  he  alledgeth  the  hidory  of  Ilhmael  and  Ifaac,  the  law,  fee- 
ing that  book  containeth  nothing  at  all  concerning  the  law  ;  and 
efpecially  that  place  which  he  alledgeth,  fpeaketh  not  of  any  law  ; 
but  only  containeth  a  plain  hiftory  of  Abraham's  two  children  ? 
Answ.  Paul  is  wont  to  call  the  firfl  book  of  Mofes  the  law,  after 
the  manner  of  the  Jews,  VvhicL  although  it  contain  no  law  befides 
the  law  of  circumcinon.  but  principally  teacheth  faith,  and  wit- 
nefieth  that  the  patriarchs  pleafed  God  becaufe  of  their  faith  ;  yet 
the  Jev/s  notwithftanding,  becaufe  of  the  law  of  circumcifion  there- 
in contained,  called  the  book  of  Genefis,  with  the  refl  of  the 
books  of  Mofes,  the  lav\^.  So  did  Paul  himfelf  alfo  being  a  Jew. 
.And  Chrifl:  under  the  name  of  the  law,  comprehendeth,  not  only 
the  books  of  Mofes,  but  alfo  the  Pfalms,  John  xv.  25.  But  this 
comet/j  to  pafsf  that  the  lu or d  might  be  fulfiiled  that  is  ivrittcn  in  their 
lanvy   They  hated  me  nvithout  a  caufe,  Pfal.  xxxv.  19. 

Verfes  22,   23.     For  it  is  written,   That  Abraham  had  tivo  fons  ; 
the  one  by  a  lond-maidy  the  other  by  a  free-nvoman.      But  Jj£  nvho 
nvas  of  the  hond-tvoman.,  was  born  after  the  fief h  :  But  he  of  tJyt 
freC' woman,   <was  by  promife. 

As  if  he  had  faid,  Ye  forfake  grace,  faith  and  Chrifl,  and  turn 
back  again  to  the  law,  ye  will  be  under  the  law,  and  become  wife 
through  it.  Therefore  I  will  talk  with  you  of  the  law.  I  pray 
you  confider  the  law  diligently.  Ye  (hall  find  that  Abraham  had 
two  fons,  Lnmael  by  Agar,  and  Ifaac  by  Sarah.  They  were  both 
the  true  fons  of  Abraham,  Ifhmael  was  as  well  the  true  fon  of 
Abraham  as  Ifaac  was,  for  both  came  of  one  father,  of  one  flefh, 
and  of  one  feed.  What  was  then  the  difference  I  This  maketh  not 
the  difference  (faith  Paul)  that  the  mother  of  the  one  was  free,  and 
the  other  bond,  (although  it  pertaineth  to  the  allegory  ;)  but  that 
lihmael  v^ho  was  born  of  the  bond-woman,  was  born  after  the  flefh, 


363  G  A  L  A  T I  A  N  S. 

that  is  to  fay,  -without  the  promife  and  the  word  of  God.  But 
Ifiiac  was  not  only  born  of  the  free-woman,  but  alfo  according  to 
the  pjomife.  Object.  What  then  ?  Yet  was  Ifaac  notwithftand- 
ing  as  well  born  of  the  feed  of  Abraham  as  Khmael  was.  Answ. 
I  grant  that  they  were  both  the  children  of  one  father,  and  vet  not- 
withflanding  there  is  a  difference.  For  although  Ifaac  was  born 
of  the  fleili,  yet  the  promife  went  before.  None  obferved  this 
difference  but  only  Paul,  which  he  gathered  out  6f  the  text  of 
Genefis  after  this  manner. 

Whereas  Agar  conceived  and  brought  forth  Ifhmael,  there  was 
no  word  of  God  that  forefhewed  that  this  fhould  come  to  pafs  ; 
but  by  the  permilfion  of  Sarah,  Abraham  went  in  to  his  fervant 
Agar,  whom  Sarah,  being  barren,  had  given  to  wife  unto  Abra- 
ham, as  it  is  faid  in  the  book  of  Genefis.  For  Sarah  had  heard 
that  Abraham,  by  the  promife  of  God,  fliould  have  feed  of  his 
body,  and  fhe  hoped  that  fhe  fhould  be  the  mother  of  this  feed. 
But  when  flie  had  wailed  now  for  the  promife  many  years  with 
great  anguilli  of  fpirit,  and  faw  that  the  matter  was  fo  long  defer- 
red, fhe  was  out  of  hope.  This  holy  woman  therefore  giveth  place 
for  the  honour  of  her  hufhand,  and  refigneth  her  right  to  another, 
that  is  to.  fay,  to  her  maid.  Notwithftanding  {ht  fuffered  not  her 
hufl)and  to  marry  another  wife  out  of  his  houfe,  but  fhe  giveth  un- 
to him  in  marriage  her  fervant,  to  the  end  fhe  might  be  builded  by 
ber:  For  fo  faith  the  hiftory.  Gen.  xvi.  1,2.  Noiu  Sarai,  yidram's 
iju'ifcf  hare  him  no  children  :  Andjhe  had  an  hand-maidy  an  Egyphan^ 
nuhofe  name  nva^  Hagar.  And  Sural  f aid  unto  Abram,  Behold  nonu, 
the  Lord  heth  rejlralned  me  from  hearing  :  I  pray  theeygo  in  unto  thy 
mahd ;  It  may  he  that  I  may  obtain  children  by  her.  This  was  a 
great  humility  of  Sarah,  who  fo  abafed  herfelf,  and  took  in  good 
part  this  temptation  and  trial  of  her  faith.  For  thus  ihe  thought, 
God  is  no  liar ;  that  which  he  hath  promifed  to  my  hufband  he 
will  furely  perform.  But  peradventure  God  will  not  that  I  fhall 
be  the  mother  of  that  feed.  It  fliall  not  grieve  me  that  Agar  fhould 
have  this  honour,  unto  whom  let  my  lord  enter,  for  I  may  perad- 
venture be  builded  by  her. 

Ifhmael  therefore  is  born  without  the  word  at  the  only  recjuefl 
of  Sarah.  For  there  is  no  word  of  God  which  commandeth  Abra- 
ham thus  to  do,  or  promifed  unto  him  a  fon,  but  all  this  is  done 
at  *  adventure.  Which  alfo  the  words  of  Sarah  do  declai-e  ;  // 
may  be  (fliid  fhe)  that  I fiall  be  budded  by  her.  Seeing  therefore, 
there  was  no  word  of  God  fpoken  to  Abraham  before,  as  there  was 
when  Sai-ah  fhould  bring  forth  Ifaac,  but  only  by  the  word  of  Sa- 
rah ;  it  is  evident  enough  that  Ilhmael  was  the  fon  of  Abrahara 
after  the  flelh  only  without  the  word  of  God  ;  therefore  he  was 
born  at  adventure,  and  unlooked-for  as  another  child  is.  This 
Paul  obferved  and  diligently  confidered. 

•■  That  is  faid  to  be  done  ar  adventure  or  by  chance,  whereof  man  knovvc'h 
not  iiic  cuufe,  although  un:o  God  it  be  l"ore-kno\Tn  and  appointed. 


GALATIANS.  369 

In  the  Ixth  chapter  to  the  Romans,  he  profecuteth  the  fame 
argument  which  here  he  repeateth  and  fetteth  forth  in  an  allegory, 
and  concludeth  flrongly,  that  all  the  fons  of  Abraham  are  not  the 
fons  of  God.  Abraham  (faith  he)  hath  two  forts  of  children. 
Some  arc  born  of  his  flefh  and  blood,  but  the  word  and  promife 
of  God  goeth  before,  as  Ifaac,  Others  arc  born  without  the  pro- 
mife, as  Ifhmael.  Therefore,  not  the  children  of  the  flefh  (faith 
he)  but  the  children  of  the  promife,  are  the  children  of  God,  &c. 
And  by  this  argument  he  mightily  ftoppeth  the  mouths  of  the  proud 
Jews,  who  gloried  that  they  were  the  feed  and  children  of  Abra- 
ham ;  as  alio  Chrift  doth  in  Matt.  iii.  9.  and  in  the  viiith  of  John, 
as  if  he  had  faid,  It  followeth  not,  I  am  the  carnal  feed  of  Abra- 
ham, therefore  I  am  the  child  of  God.  Efau  is  the  natural  fon, 
therefore  the  heir.  Nay,  rather  (faith  he)  they  that  will  be  the 
children  of  Abraham,  befides  their  carnal  birth,  muft  be  alfo  the 
fons  of  the  promife,  and  muft  believe.  And  they  are  the  true 
children  of  Abraham,  and  confequently  of  God,  who  have  the 
promife  and  believe. 

But  Ifhmael,  becaufe  he  was  not  promifed  of  God  to  Abraham, 
is  a  fon  after  the  flefh  only,  and  not  after  the  promife,  and  there- 
fore he  was  born  at  adventure,  as  other  children  are.  For  no  mo- 
ther knoweth  whether  fhe  fliall  have  a  child  or  not,  or  if  (he 
perceive  herfelf  to  be  with  child,  yet  flie  cannot  tell  whether  it  be 
a  fon  or  a  daughter.  But  Ifaac  was  exprefsly  named,  Gen.  xvii. 
19.  Sarah  thy  Kvife  (faith  the  angel  to  Abraham )yZ)^//  bear  thee  a 
fon  indeed f  and  ihoujhali  call  his  name  Ifaac.  Here  the  fon  and 
the  mother  are  exprefsly  named.  Thus,  for  this  humility  of  Sa- 
rah, becaufe  fhe  gave  up  her  right  and  fuffered  the  contempt  of 
Hagar,  Gen.  xvi.  3.  God  requited  her  with  this  honour,  that 
fhe  fhould  be  the  mother  of  the  promifed  fon,  &c. 

Verfe  24.     Which  things  are  an  allegory  ;— 

Allegories  do  not  only  ftrongly  pcrfuade  in  divinity,  but  as  cer- 
tain pidurcs  they  beautify  and  fet  out  the  matter.  For  if  Paul  had 
not  proved  the  righteouinefs  of  faith  againft  the  righteoufnefs  of 
works  by  ftrong  and  pithy  arguments,  he  fhould  have  little  pre- 
vailed by  this  allegory.  But  becaufe  he  had  fortified  his  caufe  be- 
fore with  invincible  arguments,  taken  of  experience,  of  the  exam, 
pie  of  Abraham,  the  tcltimonies  of  the  fcriptures  and  fimilitudes  ; 
now  in  the  end  of  his  difputation  he  addeth  an  allegory,  to  give  a 
beauty  to  all  the  reft :  For  it  is  a  fecmly  thing  fomctimes  to  add  an 
allegory  when  the  foundation  is  well  laid,  and  the  matter  thorough- 
ly proved.  For  as  painting  is  an  ornament  to  fet  forth  and  garnifh 
an  houfe  already  buiided  j  fo  is  an  allegory  the  light  of  a  matter 
which  is  already  otherwife  proved  and  confirmed. 


370 


GALATIANS. 


Verfe  24,  25.  For  thefe  are  the  two  covenants  ;  the  one  from  the 
Mount  Sinai,  ivhich  gendereth  to  bondage^  nvhich  is  Agar  ;  For 
this  Agar  is  Mount  Sinai  in  Arabia, 

Abraham  is  a  figure  of  God,  who  hath  two  fons,  that  is,  two 
forts  of  people  are  reprefented  by  Khmael  and  Ifaac.  Thefe  two 
are  born  unto  him  by  Agar  and  Sarah,  which  fignifieth  the  two  Tef- 
tanncnts,  the  Old  and  the  New.  The  Old  is  of  Mount  Sinai,  be- 
getting unto  bondage,  which  is  Agar.  For  the  Arabians,  in 
their  language,  call  Agar  the  fame  mountain  which  the  Jews  call 
Sinai  (which  ieemeth  to  have  the  name  of  brambles  and  thorns) 
which  alfo  Ptolomoeus  and  the  Greek  Commentaries  do  witnefs. 
After  the  fame  manner  divers  names  are  given  to  many  mountains, 
according  to  the  diverfity  of  nations.  So  the  mount  which  Mofcs 
calleth  Hermon  of  the  Sidonians,  is  called  Sit  ion,  and  of  the  Amo- 
rites,  Senir. 

Now,  this  fcrveth  very  well  to  the  purpofe,  that  Mount  Sinai 
in  the  Arabian  language  fignifith  as  much  as  an  hand-maid  ;  and  I 
think  the  likenefs  of  this  name  gave  Paul  light  and  occafion  to 
feek  out  this  allegory.  Likewife  then  as  Agar  the  bond-maid 
brought  forth  to  Abraham  a  fon,  and  yet  not  an  heir,  but  a  fcr- 
vant ;  fo  Sinai,  the  allegorical  Agar,  brought  forth  to  God  a  fon, 
that  is,  a  carnal  people  Again,  as  Ifhmael  was  the  true  fon  of 
Abraham,  fo  the  people  of  Ifrael  had  the  true  God  to  be  their 
Tather,  who  gave  them  his  law,  his  oracles,  religion  and  true  Icr- 
vice,  and  the  temple  ;  as  it  is  faid  in  Pfal.  cxlvii.  19.  Hejhe<w£th 
his  ivord  unto  jfarob,  his  Jlatutes  and  his  judgments  unto  Ifrael.  Not- 
withftanding  this  only  was  the  difference  ;  Ifhmael  was  born  of  a 
bond-maid  after  the  flefli,  that  is,  without  the  promife,  and  could 
not  therefore  be  the  heir.  So  the  myftical  Agar,  viz.  Mount  Si- 
nai,  where  the  law  was  given  and  the  Old  Teflament  ordained, 
brought  forth  to  God  the  great  Abraham's  people,  but  without 
the  promife,  that  is,  a  carnal  and  a  fervile  people,  and  not  the 
heirs  of  God.  For  the  promifes  as  touching  Chriil:  the  giver  of  all 
bleifings,  and  as  touching  the  deliverance  from  the  curfe  of  the  law, 
from  fin  and  death,  alfo  as  touching  the  free  remillion  of  fins,  of 
righteouincfs  and  everlafiing  life,  are  not  added  to  the  law  r  but 
the  law  iaith.  He  thatJJjall  do  thefe  things  JlmJl  live  in  them,  Levit. 
xviii.  5.   Rom.  x.  5. 

'1  herefore  the  promifes  of  the  law  are  conditional,  promifing  life 
rot  freely,  but  to  fuch  as  fulfil  the  law,  and  therefore  they  leave 
mens  confciences  in  doubt ;  for  no  man  fulfilleth  the  law.  But  the 
promifes  of  the  New  Teflamenc  have  no  fuch  condition  joined  un- 
to them,  nor  require  any  thing  of  us  nor  depend  upon  any  condition 
of  our  worthinefs,  but  bring  and  give  unto  us  freely  forgivenefs  of 
fms,  grace,  righteoufriefs,  and  life  everlalling  for  Chrift's  fake,  as 
I   have  faid  more  largely  in  another  place. 

Therefore  the  law  or  the  Old  Teftament  containeth  only  con- 
ditional promifes ;  for  it  hath  always  fuch  conditions  as  thefe  are. 


GALATIANS.  371 

joined  to  it;  If  ye  hearhen  to  my  twtce  ;  if  ye  heep  my  Jlatutes  ;  if 
ye  ivalk  in  my  zvays,  yefuall  he  my  people,  i^c.  The  Jev/s  not  con- 
fidering  this,  laid  hold  of  thefe  conditional  promifcs,  as  if  they  had 
been  abfolute  and  without  all  condition  ;  which  they  fuppofed  that 
God,  could  never  revoke,  but  mu(t  needs  keep  them.  Hereupon, 
when  they  heard  the  prophets  forefhcw  the  deftruflion  of  the  city 
of  Jerufalem,  of  the  temple,  of  the  kingdom  and  pfiefthood  (who 
could  well  difcern  betwixt  the  corporal  promifes  of  the  law,  and. 
tlie  fpiritual  promifes  concerning  Chrift  and  his  kingdom;)  they 
ptrlecuted  and  killed  them  as  heretics  and  blafphemers  of  God  : 
For  they  faw  not  this  condition  that  was  annexed  ;  .'f  you  keep  my 
commandments y  ItJJjall  go  ivell  nvith  you^   ^c. 

Therefore  Agar  the  bond-maid  bringeth  forth  but  a  bond-fervant. 
Ifhmael  then  is  not  the  heir,  although  he  be  the  natural  fon  of 
Abraham,  but  remaineth  a  bond-fervant.  What  is  here  lacking  ? 
The  promife  and  the  bleffing  of  the  word.  So  then  the  law  given 
in  mount  Sinai,  which  the  Arabians  call  Agar,  begetteth  nons 
but  fervants.  For  the  promife  made  as  concerning  Chrift,  was 
not  annexed  to  the  law.  Wherefore,  O  ye  Galatians,  if  ye,  for- 
faking  the  promife  and  faith,  fall  back  to  the  law  and  works,  ye 
fKall  always  continue  fervants ;  that  is,  ye  fhall  never  be  delivered 
from  fin  and  death,  but  ye  fhall  always  abide  under  the  curfe  of  the 
law  For  Agar  gendereth  not  the  feed  of  the  promife  and  heirs, 
that  is,  the  law  juflifieth  not,  it  bringeth  not  the  adoption  and  in- 
heritance, but  rather  it  hindereth  the  inheritance,  and  worketh 
wrath. 

Verfe  25.    ^nd  anfivereth  to  yerufalcm  <which  notu  is,    and  is  in 
bondage  tuith  her  children  > 

This  is  a  wonderful  allegory.  As  Paul  a  little  before  made 
Agar  of  Sinai,  fo  now  of  Jerufalem  he  would  gladly  make  Sarah; 
but  he  dareth  not,  neither  can  he  fo  do  ;  but  is  compelled  to  join 
jerufalem  with  Mount  Sinai :  For  he  faith,  the  fame  belongeth  to 
Agar,  feeing  mount  Agar  reacheth  even  to  Jerufalem.  And  it 
is  true  that  there  are  continual  mountains,  reaching  from  Arabia- 
petrea  unto  Kadedi-barnea  of  Jurie.  He  faith  then,  that  this  Je- 
rufalem which  now  is,  that  is  to  fay,  this  earthly  and  temporal 
Jerufalem  is  not  Sarah,  but  pertaineth  to  Agar,  for  there  Agar 
reigneth.  For  in  It  is  the  law  begetting  unto  bondage  ;  in  it  is  the 
worfhip  and  ceremonies,  the  temple,  the  kingdom,  the  priefthood ; 
and  whatfoever  was  ordained  in  Sinai,  by  the  mother,  which  is  the 
law,  the  fame  is  done  in  Jerufalem.  Therefore,  I  join  her  with 
Sinai,  and  I  comprehend  both  in  one  word,  viz.  Sinai  or  Agar, 

I  durll:  not  have  been  fo  bold  to  handle  this  allegory  after  this 
manner,  but  would  rather  have  called  Jerufalem  Sarah  or  the  New 
Tellament  efpecially  feeing  the  preaching  of  the  gofpel  began  in 
it,  the  Holy  Ghoft  was  there  given,  and  the  people  of  the  New 
Tcftament  were  there  born  j  and  I  would  have  thought  that  I  had 


372-  GALATIANS. 

found  out  a  very  fit  allegory.  Wherefore  it  is  not  for  every  man 
to  ufc  allegories  at  his  pieafure  ;  for  a  goodly  outwai'd  fhew  may 
foon  deceive  a  man  and  caufc  him  to  err.  Who  would  not  think 
it  a  very  fit  thing  to  call  Sinai  Agar,  and  Jerufalem  Sarah  ?  In- 
deed Paul  maketh  Jerufalem  Sarah,  but  not  this  corporal  Jerufa- 
lem, which  he  fimply  joineth  unto  Agar  ;  but  that  fpiritual  and 
heavenly  Jerufalem  in  which  the  law  reigneth  not,  nor  the  carnal 
people,  as  in  that  Jerufalem  which  is  in  bondage  with  her  children, 
but  wherein  the  promife  reigneth,  wherein  is  alfo  a  fpiritual  and  a 
free  people. 

And  to  the  end  that  the  law  fliould  be  quite  abolifhed,  and  that 
whole  kingdom,  which  was  eftablilhed  in  Agar,  the  earthly  Jeru- 
falem was  horribly  deftroyed,  with  all  her  ornaments,  the  temple,, 
the  ceremonies,  &c.  Now,  although  the  New  Teftajnent  beg^u 
in  it,  and  fo  was  fpread  throughout  the  whole  world,  yet  notwith- 
ftanding  it  appcrtaineth  to  Agar  ;  that  is,  it  is  the  city  of  the  law, 
of  the  ceremonies  and  of  the  priefthood  inftituted  by  Mofes.  Brief- 
ly, it  is  gendered  of  Agar  the  bond-woman,  and  therefore  is  in 
bondage  with  her  children,  that  is,  it  walketh  in  the  works  of  the 
law,  aed  never  attaineth  to  the  liberty  of  the  fpirit,  but  abideth 
continually  under  the  law,  fm,  an  evil  confcience,  the  wrath  and 
judgment  of  God,  and  under  the  guilt  of  death  and  hell.  Indeed 
it  hath  the  liberty  of  the  flefh,  it  hath  a  corporal  kingdom,  it  hath 
magiltrates,  riches  and  poffeflions,  and  fuch  like  things ;  but  wc 
fpeak  of  the  liberty  of  the  fpirit,  whereby  we  are  dead  to  the  law, 
to  fin  and  death  and  we  live  and  reign  in  grace,  forgivenefs  of 
fins,  righteoufnefs  and  everlafting  life.  This  cannot  the  earthly 
Jerufalem  perform,  and  therefore  it  abideth  with  Agar. 

Verfe  26.   But  jfenifalem  nvich  is  above ,  Is  free,   which  is  tlje  mo- 
ther of  us  all. 

That  earthly  Jerufalem  (faith  he)  which  is  beneath,  having  the 
policy  and  ordinances  of  the  law,  is  Agar,  and  is  in  bondage  with 
her  children;  {he  is  not  delivered  from  the  law,  fin  and  death. 
But  Jerufalem  which  is  above,  the  fpiritual  Jerufalem,  is  Sarah 
(although  Paul  addeth  not  the  proper  name  of  Sarah,  but  giveth 
her  another  name,  calling  her  the  free-woman)  that  is,  that  true 
lady  and  free-woman,  who  is  the  mother  of  us  all,  gendering  us 
unto  liberty,  and  not  unto  bondage  as  Agar  doth.  Now,  this 
heavenly  Jerufalem,  which  is  above,  is  the  church.,  that  is,  the 
faithful  difperfed  throughout  the  whole  world,  who  have  one  and 
the  fame  gofpel,  one  and  the  fame  faith  in  Chrift,  the  fame  Holy 
Gholl,  and  the  fame  (acramcnts. 

Therefore,  underftand  not  this  word  ( above )  o^  xho.  triumphant 
church  (as  the  fchool  men  call  it)  in  heaven;  but  of  the  militant 
church  in  earth.  For  the  godly  are  faid  to  have  their  converfation 
in  heaven,  Phil.  iii.  20.  Our  converfation  is  in  heaven,  not  local- 
ly; but  in  that  a  chriftian  believeth,  in  thathelaycth  hold  ofthofe 


GALATIANS.  373 

ineftlmublc,  thofe  heavenly  and  eternal  gifts,  he  Is  in  heaven, 
Ephef.  i.  3.  Who  halh  hlcjfed  lis  'ivith  all  jpirltnallL^in^i  ill  heavenly 
places  in  Chrijl.  We  muft:  therefore  difHnguifh  the  heavenly  and 
fpiritual  blelling,  from  the  earthly  :  For  the  earthly  blefTing  is  to 
have  a  good  civil  government  both  in  common-vv^ealths  and  fami- 
lies; to  have  children,  peace,  riches,  fruits  of  the  earth,  and  other 
corporal  commodities.  But  the  heavenly  bielling  is  to  be  delivered 
from  the  law,  fin  and  death;  to  be  juftified  and  quickened  to  life  j 
to  have  peace  with  God;  to  have  a  faithful  heart,  a  joyful  confci- 
cnce,  and  a  fpiritual  confolation;  to  have  the  knov/ledge  of  Jefus 
Chrift;  to  have  the  gift  of  prophecy  and  the  revelation  of  the 
fcriptures;  to  have  the  gifts  of  the  Holy  Ghoft,  and  to  rejoice  in 
God.  Thcfe  are  the  heavenly  blcllings  which  Chrifl  giveth  to  his 
church. 

Wherefore  Jerufalem  which  is  above,  viz.  the  heavenly  jerufa- 
lem,  is  the  church  which  is  now  in  the  world,  and  not  the  city  of 
the  life  to  come,  or  the  church  triumphant,  as  the  idle  and  unlearn- 
ed monks  and  fchool-do61ors  dreamed,  who  taught  that  the  fcrip- 
ture  hath  four  fenfes;  the  hteral  fenfe,  the  figurative  fenfe,  the 
allegorical  fenfe,  and  the  moral  fenfe;  and  according  to  thefe  fenfes 
they  have  foolilhly  interpreted  almoft  all  the  words  of  the  fcriptures: 
As  this  word  Jerufalem  literally  fignifieth  that  city  which  was  fo 
named;  figuratively,  a  pure  confcience;  allegorically,  the  church 
rhilitant;  morally,  the  celeftial  city,  or  the  church  triumphant. 
With  thefe  trifling  and  foolifti  fables  they  rend  the  fcriptures  into  fo 
many  and  diverfe  fenfes,  that  filly  poor  confciences  could  receive 
no  certain  dodrine  of  any  thing.  But  Paul  faith  here,  that  the 
old  and  earthly  Jcruf;i!em  belongeth  unto  Agar,  and  that  it  is  in 
bondage  with  her  children,  and  is  utterly  aboliflied.  But  the  new 
and  heavenly  Jerufalem,  which  is  a  queen  and  a  free-woman,  is 
appointed  of  God  in  earth  and  not  in  heaven,  to  be  the  mother  of 
us  all.,  of  whom  we  have  been  gendered,  and  yet  daily  are  gen- 
dered. Therefore  it  is  ncceffary  that  this  our  mother  (houid  be  in 
earth  among  men,  as  alfo  her  generation  is.  Notwithftanding  flie 
gendereth  by  the  Holy  GhoU,  by  the  miniflry  of  the  word  and 
facraments,  and  not  in  the  flefli. 

This  [  fliy  to  the  end  that  in  this  matter  we  fliould  not  be  car- 
ried away  with  our  cogitations  into  heaven,  but  that  we  fhould 
know  that  Paul  fetteth  the  Jerufalem  which  is  above,  againft  the 
earthly  Jerufalem,  not  locally,  but  fpiritually  :  For  there  is  a 
diflincLion  between  thofe  things  which  are  fpiritual,  and  thofe 
which  are  corporal  or  earthly.  The  fpiritual  things  are  above, 
tlie  earthly  are  beneath  :  So  Jerufalem,  which  is  above,  is  diftin- 
guifhed  from  the  carnal  and  temporal  Jerufalem  which  is  beneath, 
uot  locally  (as  I  have  faid)  but  fpiritually.  For  this  fpiritual  Je- 
rufalem, which  took  her  beginning  in  the  corporal  Jerufalem,  hath 
not  any  certain  place  as  hath  the  other  in  Judea;  but  it  is  difperfed 
throughout  the  world,  and  may  be  in  Babylon,  in  Turkey,  in 
Tartary,  in  Scythia,  in  Judea,  in  Italy,  in  Germany,  in  the  ifles 


374  GALATIANS. 

of  the  fea,  in  the  mountains  and  valleys,  and  in  all  places  of  the 
world  where  men  dwell  who  have  the  gofpel,  and  b«lieve  in  Jefus 
Chrifh 

Wherefore  Sarah,  or  Jerafalem,  our  free  mother,  is  the  church 
itfelf,  the  fpoufe  of  Chriit,  of  whom  we  all  are  gendered.  This 
mother  gendereth  free  children  without  ceaiing  to  the  end  of  the 
world,  as  long  as  (lie  exercifeth  the  miniftry  of  the  word,  that  i$ 
as  long  as  flie  preacheth  and  publifheth  the  gofpel  ;  for  this  is  truly 
to  gender.  Now,  Ihe  teacheth  the  gofpel  after  this  manner ;  viz, 
that  we  are  delivered  from  the  curfe  of  the  law,  from  fin,  death, 
and  all  other  evils  by  Jefus  Chrift,  and  not  by  the  law,  neither  by 
works.  Therefore  Jerufalem,  which  is  above,  that  is,  thechurch, 
is  not  fubjedl  to  the  law  and  works,  but  fhe  is  free,  and  a  mother 
without  the  law.  fin  and  death.  Now  fuch  a  mother  as  (he  is, 
fuch  children  (lie  gendereth. 

.  This  allegory  teacheth  very  aptly  that  the  church  fhould  do  no- 
thing elfe  but  teach  and  preach  the  gofpel  truly  and  (incerely,  and 
by  this  means  (liould  gender  children.  So,  we  are  all  fathers  and 
children  one  to  another;  for  we  are  begotten  one  of  another.  1 
being  begotten  by  another  through  the  gofpel,  do  now  beget  others 
who  (hall  alfo  beget  others  hereafter,  and  fo  this  begetting  (hall 
endure  to  the  end  of  the  world.  Now,  I  fpeak  of  the  generation 
not  of  Agar  the  bond-maid,  who  gendereth  her  bond-  fervants  by 
the  law;  but  of  Sarah  the  free-woman,  who  gendereth  heirs  with-* 
out  the  law,  and  without  man's  works  or  endeavors.  For  in  that 
Ifaac  is  heir,  and  not  Khmael  (although  not  with  ftanding  that  both 
of  them  were  the  natural  fons  of  Abraham)  Ifaac  had  the  inheri- 
tance by  the  word  of  promife,  namely,  Sarah  thy  lulfejljall  bear 
thse  a  Jon,  and  ihoufialt  call  his  name  Ifaac.  This  did  Sarah  well 
underltand,  and  therefore  (he  faith,  Cajl  out  the  bond  luoman  and 
her  Jon  :  And  Paul  alfo  alledgeth  thefe  words  afterwards.  Where- 
fore as  Ifaac  hath  the  inheritance  of  his  father  only  by  the  promife 
and  by  his  birth,  without  the  law  and  without  works  :  Even  fo 
we  are  born  through  the  gofpel  of  that  free  woman  Sarah,  that  is, 
the  church,  true  heirs  of  the  promife.  She  infl:iu<?l:eth  us,  nou- 
ridieth  us,  and  carrieth  us  in  her  womb,  in  her  l.ip,  and  in  her 
arms  ;  (lie  formeth  and  faflilonetii  us  to  the  image  of  Chri(t,  until 
we  grow  up  to  aperfctfl  man  Sec.  Eph.  iv.  13.  So  all  things  arc 
done  by  the  miniftry  of  the  word.  Wherefore  the  ofrlce  of  the 
free-woman  is  to  gender  children  to  God  her  Hufband,  without 
ceafingand  without  end;  that  is,  fuch  children  as  know  that  they 
are  juftided  by  faith,  and  not  by  the  law. 

Verfe  27.  For  it  is  ivritten.  rejoice y  thou  barren  that  bear eji  not ; 
break  forth  and  cryy  thou  thai  travailejl  not  :  For  the  defolate  hath 
many  more  children  thanfljr  ivho  hath  an  hufloaruL 

Paul  alledgeth  this  place  out  of  Ifaiah  the  Prophet,  chap.  llv.  i. 
which  \z  altogether  nllegorical.  It  is  written  (faith  he)  that  the 
moihci  of  many  children,  and  (lie  who  hath  an  hu(band,  mud  be- 


G  A  L  A  T I  A  N  S.  575 

fick  and  die;  and  contrariwife  that  the  barren,  and  fhe  who  hath 
no  children,  mufl:  have  abundance  of  children.  After  the  fame 
manner,  Hannah  fingeth  in  her  fong,  out  of  which  Ifaiah  the  pro- 
phet took  his  prophely,  l  Sam.  ii.  4.  The  bonus  of  the  mighty  rneH 
are  broken ,  and  they  that  Jlumhled,  are  girt  tvithjlrength.  Ver,  5. 
They  that  nvere  full,  hwue  hired  out  themfelves  for  bread,  and  they 
that  nvere  hungry,  ceafed  :  So  that  the  barren  hath  born  fen)en,  and 
Jhe  that  hath  many  children,  is  noaxed  feeble.  A  marvellous  matter 
(faith  he.)  She  that  was  fruitful  (hall  be  made  barren,  and  fhe 
that  was  barren  fruitful.  Moreover,  fuch  as  before  were  ftrong, 
full,  rich,  glorious,  righteous,  and  blefl'ed,  fhail  become  feeble, 
hungry,  poor,  ignominious  finners,  fubjed  to  death  and  damnation  : 
And  contrariwife,  the  feeble  and  hungry,  &c.  fhall  be  ftrong  and 
fatisfied,  &c. 

The  apoftle  ftieweth  by  this  allegory  of  the  prophet  Ifaiah,  the 
difference  which  is  between  Agar  and  Sarah,  between  the  fyna- 
gogue  and  the  church,  or  between  the  law  and  the  gofpel.  The 
law  being  the  hufband  of  the  fruitful  woman,  that  is,  of  the  fyna- 
gogue,  begetteth  very  many  children  :  For  men  of  all  ages,  not 
only  idiots,  but  alfo  the  wifeft  and  beft  of  all  mankind,  (except 
the  children  of  the  free-woman)  do  neither  fee  nor  know  any 
other  righteoufncfs  than  the  righ»-eoufnefs  of  the  law;  much  lefsdo 
they  know  any  which  is  more  excellent :  Wherefore  they  think 
themfelves  righteous  if  they  follow  the  law,  and  outwardly  perform 
the  works  thereof. 

Thefe,  although  they  be  fruitful,  have  many  difciples,  and 
ftiine  in  the  righteoufnefs  and  glorious  works  of  the  law,  yet  not- 
withftanding  are  not  free,  but  bond-fervants  :  For  they  are  the 
children  of  Agar,  which  gendereth  to  bondage.  Now,  if  they 
be  fervants,  they  cannot  be  partakers  of  the  inheritance,  but  fliall 
be  caft  out  of  the  houle;  for  fervants  remain  not  in  the  houfe  for 
ever,  John  viii  35.  Yea,  they  are  already  call:  out  of  the  king- 
dom of  grace  and  liberty  ;  For  he  that  believeth  not,  is  condemned 
already,  John  iii.  18.  They  remain  therefore  under  the  maledic- 
tion of  the  law,  under  fin  and  death,  under  the  power  of  the  de- 
vil   and  under  the  wrath  and  judgment  of  God. 

Now,  if  the  moral  law  itfelf,  or  the  Ten  Commandments  of 
God,  can  do  nothing  elfe  but  gender  fervants,  that  is,  cannot 
ju(Hfy,  but  only  terrify,  accufe.  condemn,  and  drive  mens  confci- 
«nces  to  defperation,  how  then  (I  pray  you)  fhall  the  laws  of  men 
or  the  laws  of  the  pope  jufHfy,  which  arc  the  do6lrines  of  devils  ? 
They  therefore  that  teach  and  fet  forth  either  the  traditions  of 
men,  or  the  law  of  God  as  neceffary  to  obtain  righteoufnefs  before 
God,  do  nothing  elfe  but  gender  bond-fervants.  Notwith (landing 
fuch  teachers  are  counted  the  beft  men,  they  obtain  the  favor  of 
the  world,  and  are  mofl  fruitful  mothers,  for  they  have  an  infinite 
number  of  difciples  :  For  man's  reafon  underllandeth  not  what 
faith  and  true  godlinefs  is,  and  therefore  it  neglcdeth  and  dcfpifeth 


376  GALATIANS. 

it,  and  is  naiurally  addided  to  fuperflition  and  hypocrify,  that  is, 
to  the  nghLcOLilnefs  of  works.  Now  becaufe  this  righteoufnels 
fliineth  and  flouriilieth  every  where,  therefore  it  is  a  mighty  em- 
prefs  of  the  whole  world.  They  therefore  who  teach  the  righte- 
oufnefs  oi  works  by  the  law,  beget  many  children,  who  outward- 
ly feem  to  be  free,  and  have  a  glorious  Ihew  of  excellent  virtues, 
but  in  confcicnce  they  are  fervants  and  bond-fiavcs  of  fm;  there- 
fore tliey  are  to  be  call  out  of  the  houfe,  and  condemned. 

Contrariwiie,  Sarah  the  free-woman  that  is,  the  true  church 
fecmeth  to  be  barren  ;  For  the  gofpel,  which  is  the  word  of  th^ 
crofs  and  afilicHon,  which  the  church  preacheth,  (hineth  not  fo 
brightly  as  the  docl:rine  of  the  law  and  works,  and  therefore  flic 
hath  not  fo  many  diiciples  to  cleave  urito  her.  Moreover,  (he 
bcareth  this  title,  that  fhe  forbiddeth  good  works,  maketh  men 
iecure,  idle  and  negligent,  raifeth  up  herefies  and  feditions,  and  is 
the  caufe  of  all  mifchief;  and  therefore  fhe  feemeth  to  bring  no  fuc- 
cefs  or  profpeiity,  but  all  things  feem  to  be  full  of  barren nefs,  defo- 
lation,  and  defperation.  Therefore  the  wicked  are  certainly  per- 
fuaded.  that  the  church,  with  her  dodrine,  cannot  long  endure. 
The  Jews  aftiired  themfelves.  that  the  church  which  was  planted 
by  the  apoltles,  fhould  (hortly  be  overthrown;  which  by  an  odious 
name  they  called  a  le(St :  For  thus  they  fpeak  to  Paul  in  Atfts  xxviii. 
22.  ^s  cuncerniiig  this  ftB^  ive  knoiu  that  every  luhere  it  isfpoken  d' 
gainji.  In  like  manner,  how  often  ( I  pray  you)  have  our  adverfa- 
riesbeen  deceived,  who  fometimes  appointed  one  time,  and  fome- 
times  another,  when  v/e  (liould  be  certainly  deftroyed  ?  Chril'l;  and 
his  apolUcs  were  opprefled  ;  but  after  their  death  the  do<5trine  of 
the  goipcl  was  farther  fpread  abroad  than  it  was  during  their  life 
In  like  manner  our  adverfaries  may  opprcfs  us  at  this  day,  but  the 
word  of  God  fhall  abide  for  ever.  How  much  foever  then  the 
church  feemeth  to  be  batren  and  forfaken,  weak  and  dclj)ifed,  and 
outwardly  to  fuffer  periecution  ;  and  moreover  be  compelled  to  hear 
this  reproach,  that  her  dodrine  is  heretical  and  feditious,  notwith- 
llanding  Ihe  alone  is  fruitful  before  God  ;  (lie  gendereth  by  the 
miniftry  of  the  word  an  infinite  number  of  children,  heirs  of  righ- 
teoufnefs  and  evcrla/Hng  life  ;  and  though  outwardly  they  lutfer 
perfecution,  yet  in  ipirit  they  are  mod  free  ;  who  not  only  are 
judges  over  all  dodrines  and  works,  but  alfo  are  mofl  vidorious^ 
conquerors  again  ft  the  gates  of  hell. 

The  prophet  therefore  confeiTeth,  that  the  church  is  in  heavi- 
nefs  ;  for  elle  he  would  not  exhort  her  to  rejoice.  He  granteth 
that  fhe  is  barren  before  the  world  ;  for  elfe  he  would  not  call  her 
barren  and  forfaken,  having  no  children  ;  but  before  God,  faith 
he,  fhe  is  fruitful,  and  therefore  he  biddeth  her  to  rejoice.  As 
though  he  would  fay.  Thou  art  indeed  forfaken  and  barren,  and 
haft  not  the  law  for  thy  hufband,  and  therefore  thou  haft  no  chil- 
dren. But  rejoice  ;  for  although  thou  haft  not  the  law  for  thy 
hufband,  but  art  forfaken  as  a  virgin  that  is  ready  to  marry,  (for  he 


GALATIANS.  377 

Vvill  n6t  call  her  a  widow)  who  fliould  have  an  hufljand,  if  {he 
Were  not  forfaken  of  him,  or  if  he  were  not  ilain,  thou  (I  fay) 
who  art  foh'tary  and  forfaken  of  thy  hufband,  the  law,  and  not 
ilibje<5t  to  the  marriage  of  the  law,  fhalt  be  a  mother  of  innumera- 
ble children.  Wherefore  the  people  or  the  church  of  the  New 
Tedamerit  is  altogether  without  the  law  as  touching  the  (ionfcience» 
aud  therefore  (he  feemeth  to  be  forfaken  in  the  fi^ht  of  the  world. 
But  although  flie  feem  to  be  never  fo  barren  without  the  Jaw  and 
without  works,  yet  notwithflanding  fhe  is  mod  fruitful  before  God, 
and  bringeth  forth  an  infinite  number  of  children,  not  in  bondage 
but  in  freedom.  By  what  means?  Not  by  the  law,  but  by  the 
word  and  Spirit  of  Chrift  which  is  given  by  the  gofpel,  through 
which  fhe  conceiveth,  bringeth  forth,  and  nouriflieth  her  children. 

Paul  therefore  plainly  flieweth  by  this  allegory  the  difference  be- 
tween the  law  and  the  gofpeK  Firfi:,  when  he  calleth  Agar  the 
Old  Tedament,  and  Sarah  the  New.  Again,  when  he  calleth 
the  one  a  bond-maid,  the  other  a  free-woman.  Moreover,  when 
he  faith  that  the  married  and  fruitful  is  become  barren,  and  cafl: 
cut  of  the  houfe  with  her  children.  Contrariwife,  when  the  bar- 
ren and  forfaken  is  become  fruitful,  ana  bringeth  forth  an  infinite 
number  of  children,  and  thofe  alfo  inheritors.  By  thefe  difiTerences 
are  refembled  the  two  forts  of  people,  of  faith  and  of  the  law,  I 
mean.  The  people  of  faith  have  not  the  law  for  their  hufband, 
Ihcy  ferve  not  in  bondage,  they  are  not  born  of  that  mother  Jcru- 
falem  which  now  is  ';  but  they  have  the  promife,  they  are  free,  and 
are  born  of  free  Sarah. 

He  feparateth  therefore  the  fpirituai  people  of  the  New  Tefta- 
ment,  from  the  other  people  of  the  law,  when  he  faith,  that  the 
fpirituai  people  are  nOt  the  children  of  Agar  the  bond-maid,  but  of 
Sarah  the  free  woman,  who  knov/eth  nothing  of  the  law.  And  by 
this  rneans  he  place'th  the  people  of  faith,  far  above  and  without  the 
law.  Now,  if  they  be  above  and  without  the  lav/,  then  are  they  juiH- 
ificd  by  the  fpirituai  birth  only,  which  is  nothing  elfe  but  faith, and  not 
by  the  law  or  by  the  works  thereof.  Now,  as  the  people  of  grace> 
neither  have,  nor  can  have  the  law  ;  fo  the  people  of  the  law  nei- 
ther have,  nor  can  have  grace  ;  for  it  is  impollible  that  the  law  and 
grace  iliould  (land  together.  Therefore  we  muil:  be  juftified  by 
faith,  and  lofe  the  righteoufnefs  of  the  law  ;  or  elfe  be  juftified  by 
the  law,  and  lofe  the  righteoufnefs  of  faith.  But  this  is  a  foul  and 
a  lamentable  lofs  to  lofe  grace,  and  return  to  the  law.  Contrari- 
wife, it  is  a  happy  and  blefled  lofs  to  lofe  the  law,  and  lay  hold  of 
grace. 

We  therefore  (following  the  example  and  diligence  of  Paul)  do 
endeavour  as  much  as  is  pollible  to  fct  forth  plainly  ihe  difference 
between  the  law  and  the  gofpel;  which  is  very  eafy  as  touching 
the  words.  For  who  feeth  not  that  Agar  is  not  Sarah,  and  that 
Sarah  is  not  Agar  ?  Alfo,  that  Iflimael  is  not  Ifaac,  and  that  he 
hath  not  that  which  Ifaac  hath  ;  a  man  may  eafily  difcern  thefc 

C  ^ 


378  GALATIANS. 

things.  But  in  great  terrors,  and  in  the  agony  of  death,  when 
the  confcience  wrefHeth  with  the  judgment  of  God,  it  is  the  hard- 
eft  thing  of  all  others  to  fay  with  a  fare  and  ftedfaft  hope,  I  am 
not  the  fon  of  Agar,  but  of  Sarah  ;  that  is  to  fay,  the  law  bclong- 
eth  nothing  unto  me  :  For  Sarah  is  my  mother,  who  biingeth  forrli 
free  children  and  heirs    and  not  fervants. 

Paul  then,  by  this  tcftimony  of  Ifaiah,  hath  proved  that  Sarah 
is  the  true  mother  who  bringcth  forth  free  children  and  heirs.  Con- 
trariwife,  that  Agar  gendcrcth  many  children  indeed,  but  the)'  arc 
fervants  and  muft:  be  caft  out.  Moreover,  becaufc  this  place  fpeak- 
eth  alfo  of  the  abolifhing  of  the  law  and  of  chrifHan  liberty,  it 
ought  to  be  diligently  confidered.  For  as  it  is  the  moft  principal 
and  fpecial  article  of  chriftian  do»flrine,  to  know  that  we  arc  jurti- 
lied  and  faved  by  Chrifl",  fo  is  it  alfo  very  neceffary  to  know  and 
undcrftand  well  the  do<!lrine  concerning  the  abolifliment  of  the 
law.  For  it  helpeth  very  much  to  confirm  our  do6lrine  as  touch- 
ing fiiifh,  and  to  attain  found  and  certain  confolation  of  confcience, 
when  we  are  aflured  that  the  law  is  abohflied,  and  efpeclaily  in  great 
terrors  and  ferious  conflids. 

I  have  often  faid  before,  and  now  I  fay  again  (for  it  cannot  be 
too  often  repeated)  that  a  chriflian  laying  hold  of  the  benefit  of 
Chrilt  through  faith,  hath  no  law,  but  all  the  law  is  to  him  aboli-fti- 
cd  v/ith  all  its  terrors  and  torments.  This  place  of  Ifaiah  teacheth 
the  fame  thing  and  therefore  it  is  very  notable  and  full  of  comfort, 
ftirring  up  the  barren  and  forlaken  to  rejoice,  which  was  counted 
worthy  to  be  mocked  or  pitied  according  to  the  law.  For  fuch  as 
Were  barren,  were  accurfed  according  to  the  law.  But  the  Holy 
Ghoft  turneth  this  fentence,  and  pronounceth  the  barren  worthy 
of  praifc  and  blefling  ;  and  ccntrariwife,  the  fruitful  and  fuch  as 
bring  forth  children  accurfed,  when  he  faith,  Sirigy  0  larnn,  thou 
that  (lidp.  net  bear  ;  break  fcrth  into  fuiglngy  and  ery  aloud,  than  that 
d'ldjl  not  tralm'il  tv'ilh  child  :  For  more  are  the  children  of  the  dcfolatCf 
than  the  children  cf  the  married  nv'ife,  Ifa  liv.  I.  Howfoever  then 
Surah,  that  is,  the  church,  fecmeth  to  be  forfaken  and  barren  be- 
fore the  world,  not  having  the  righteoufncfs  and  works  of  the 
law  ;  yet  notwithftanding  Ihe  is  a  moli  fruitful  mother,  having  an 
infinite  number  of  children  before  God  as  the  prophet  witneffeth. 
Contrariwifc,  although  Agar  {\:\:va.  never  fo  fruitful  and  to  bring 
forth  never  fo  many  cliildren,  yet  notwithftanding  flie  hath  no  iffue 
.  remaining  ;  for  the  children  of  the  bond-woman  arc  caft  out  of  the 
lioufe  together  with  their  mother,  and  receive  rot  the  inheritance 
v/itl)  the  children  of  the  free-woman,  as  Paul  faith  afterwards. 

Bccaufe  therefore  we  are  the  children  of  the  free-woman,  tlie 
law,  our  old  hufband,  is  abolidied,  Rom.  vii.  who  as  long  as  he 
had  dominion  over  us,  it  was  impoflible  for  us  to  bring  forth  chil- 
dren free  in  fph it,  or  knowing  grace;  but  \vc  remained  with  the 
Othcr^m  bondage.  True  it  is,-  thtrt  as  long  as  the  law  reigneth, 
'men  are  not  idle,  but  they  labour  fore,  they  bear  th-e  bnrden  and 


QALATIANS.  579 

the  heat  of  the  day,  Matth.  xx.  12.  they  bring  forth  and  gender 
jnany  children  ;  but  as  well  die  fathers  as  the  children  are  balVards, 
and  do  not  belong  to  the  free-mother.  Therefore  they  are  at  length 
caft  out  of  the  houfe  and  inheritance  with  lihmael ;  they  die  and  arc 
damned.  It. is  impoluble  therefore  that  men  fhould  attain  to  th,e 
inheritance,  that  is,  that  they  fliould  be  juitified  ^nd  faved  by  the 
IciW.  Although  they  travail  never  fo  much,  and  be  never  fo  fruit- 
ful therein.  Accurfed  therefore  be  that  doiStrine.  life  and  religion, 
which  endeavoureth  to.  get  righteoufnefs  before  God  by  the  law  or 
the  works  thereof.  But  let  us  profecute  our  purpofe  as  touching 
the  abolifhment  of  the  law. 

The  fchool  doftors,  fpeaking  of  the  abolifhment  of  the  law,  fay, 
that  the  judicial  and  the  ceremonial  laws  are  pernicious  and  deadly 
(jnce  the  coming  of  Ch rift,  and  therefore  they  are  aboliflied  ;  but 
.not  the  moral  law.  Thefe  blind  dodors  knew  not  what  they  faid. 
.But  if  thou  wilt  fpeak  of  the  abolifhment  of  the  law,  talk  of  it  as 
it  is  in  its  own  proper  ufe  and  office,  and  as  it  is  fpiritually  taken, 
and  comprehend  withal  the  whole  law,  making  no  diftindion  ^t 
all  between  the  judicial,  ceremonial  and  moral  law.  For  when 
Paul  faith,  that  we  arc  delivered  from  the  curfe  of  the  law  by 
Chrjirt:,  he  fpeaketh  of  the  whole  law,  and  principally  of  the  moral 
^aw,  which  only  accufeth,  curfeth  and  condemneth  the  confcience, 
,>vhich  the  other  two  do  not.  Wherefore  we  fay^  that  the  moral 
law  or  the  law  of  the  Ten  Commandments,  hath  no  power  to  ac- 
cufe-and  terrify  the  confcience,- in  which  Jefus  Chrift  reigneth  by 
his  gi'ace  ;  for  he  hath  ubolifhed  the  power  thereof. 

Not  that  the  confcience  doth  not  at  all  feel  the  terrors  of  the 
law,  (for  indeed  ;it  feeleth  them,)  but  that  they  cannot  condemn 
.it,  nor  bring  it  to  defj;eration.  For  ihsreis  noiv  no  condemnation  to 
them  ii'ho  are  in  Chrijl  Jcjus  Rom.  viii.  1.  Alfo,  If  the  Son  therefort 
Jljali  make  you  free,  ye  jLaU.be  free  indeed,  John  viii.  36.  Howfoever 
then  a  Chriftian  man  may  be  terrified  through  the  law,  fhewing 
unto  him  his  iin,  notwithftanding  he  defpaireth  not.  For  he  be- 
lieveth  in  Jefus  Chrifl,  and  being  baptized  in  him  and  cleanfed  by 
his  blood,  he  hath  remiffion  of  all  his  fms.  Now,  when  our  fin 
is  pardoned  through  Chrift,  who  is  the  Lord  of  the  law,  (and  yet 
fo  pardoned  that  he  gave  himfelf  for  it)  the  law,  being  a  fervant, 
hath  no  more  power  to  accufe  and  condemn  us  for  fin,  feeing  it  is 
forgiven  us,  and  we  are  now  made  free,  for  as  much  as  the  Son 
hath  delivered  us  from  bondage.  Wherefore  the  law  is  wholly  a- 
bo'iflied  to  them  that  believe  in  Chrift, 

But  thou  wilt  fay,  1  do  nothing.  True  it  is  that  thou  canfl  do 
nothing,  whereby  thou  may  (I  be  delivered  from  the  tyranny  of  the 
law;  but  hear  this  joyfwl  tidings  which  the  Holy  Ghoft  bringeth 
.(.into  thee  out  of  the  words  uf  the  prophet;  Rejoice,  thou  that  art 
barren,  l!Jc.  As  if  he  would  fay.  Why  an  thou  fo  heavy,  why 
dod  thou  fo  mourn,  fince  there  is  no  caufe  why  thou  (houldft  fo 
do?  Bui  I  am  barren  and  forfaken.     Well,  although  thou  be  ne* 


380  GALATIANS. 

ver  fo  barren  and  forfaken,  not  having  the  righteoufncfs  of  the 
law,  notwithftanding  Chrift  is  thy  righteoufnefs ;  he  was  made  a 
curfe  for  thcc  to  deliver  thee  from  the  curfe  of  the  law.  If  thou 
believe  in  him,  the  law  is  dead  unto  thee.  And  look  how  much 
Chriit  is  greater  than  the  law,  fo  much  haft  thou  a  more  excellent 
righteoufnefs  than  the  righteoufnefs  of  the  law.  Moreover,  thou 
art  fruitful  and  not  barren ;  for  thou  haft  many  more  children  than 

'(he  who  hath  an  huflsand. 

'J  here  is  alfo  anoiher  abolifliment  of  the  law  which  is  outward, 
to  wit,  that  the  politic  laws  of  Mofes  do  nothing  belong  unto  us. 
Wherefore  we  ought  not  to  call  thcni  back  again,  nor  fuperftiti- 
oufly  bind  ourfelves  unto  them;  as  fome  went  about  to  do  in  times 
paft,  being  ignorant  of  this  liberty.  Now  although  the  gofpel 
rnalce  us  not  fiibjevfl  to  the  judicial  laws  of  Mofes,  yet,  notvvith- 
ftanding,  it  doth  not  exempt  us  from  the  obedience  of  all  politic 

"laws,  but  maketh  us  fubjed  in  this  corp6ral  life,  to  the  laws  of 

'that  government  wherein  we  live,  that  is,  it  commandeth  every 
one  to  obey  his  magiftrate  and  laws,  not  only  for  nvrath,  but  ■  alfo 

for  confcunct  fak'y  Rom.  xiii.  5.  j  Pet;  ii.  And  the  Emperor, 
or  any  other  prince  fhould  not  offend,  if  he  ufed  fome  of  the  ju- 

'dicial  laws  of  Mofes;  yea,  he  inight  ufe  them  freely  and  without 
offence.  I  herefore  the  popilh  fchool-men  are  deceived  who 
dream  that  the  judicial  laws  of  Mofes  are  pernicious  and  deadly 
fince  the  coming  of  Chrift. 

Likewife  we  are  not  bound  to  the  ceremonies  of  Mofes,  much 
lefs  to  the  ceremonies  of  the  pope.  But  becaufe  this  bodily  life 
cannot  be  altogether  without  ceremonies  (for  there  muit  needs  be 
fome  introdudion)  therefore  the  gofpel  fuffereth  ordinances  to  be 
made  in  thechuich  as  touching  days,  times,  places,  &c.  that  the 
people  rnay  know  upon  what  day,  in  what  hour,  and  io  what 
place  to  affemble  together  to  hear  the  word  of  God.  It  permit- 
teth  alfo  that  lefTons  and  readings  fliould  be  appointed,  as  in  the 
fchools,  efpecially  for  the  inftrudion  of  children  .and  fuch  as  are 
ignorant.  Thefe  things  it  permitteth,  to  the  end  that  all  may  be 
done  comely  and  orderly  in  the  church,  i  Cor.  xiv.  not  that  they 
who  keep  luch  ordinances  thereby  merit  remiiTion  of  fms.  More- 
over they  may  be  changed  or  omitted  without  fin,  fo  that  it  be 
done  without  oifence  of  the  weak. 

Now  Paul  fpeaketh  here  efpecially  of  the  abolifhment  of  the 
moral  law,  which  is  diligently  to  be  confidered:  For  he  fpeaketh 
again  ft  the  righteoufnefs  of  the  lav/,  that  he  might  eftablifti  the 
righteoufnefs  of  faith,  concluding  thus:  If  only  grace  or  faith 
in  Chrift  juftify,  then  is  the  whole  law  aboliflicd  without  any  ex- 
c:ption.  And  this  he  confirracth  by  the  teftimony  of  Ifaiah, 
whereby  he  exhorteth  the  barren  and  forfaken  to  rejoice;  for  it 
feemeth  that  (he  hath  no  child,  nor  hope  ever  to  have  any;  that 
is,  (he  hath  no  difciples,  no  favourer  countenance  of  the  world, 
becaufe  he  prcacheth  the  word  of  the  crofs  of  Chrift  crucified, 


GALATIANS.  381 

againft  all  the  wifdom  of  the  flefh.  But  thou  that  art  barren  (faith  the 
prophet)  let  not  this  any  whit  trouble  thee  ;  yea,  rather  lift  up  thy 
voice  and  rejoice,  for  flie  that  is  forfaken  hath  more  children  than 
flie  that  hath  an  hufband;  that  is,  fhe  that  is  married  and  hath  a 
great  number  of  children,  (liall  be  made  weak,  andlhe  that  isfor- 
faken,  (hall  have  many  children. 

He  calleth  the  church  barren,  becaufe  her  children  are  not  bo- 
gotten  by  the  law,  by  works,  by  any  induftry  or  endeavour  of  man ; 
but  by  the  word  of  faith  in  the  Spirit  of  God.  Here  is  nothing 
elfe  but  birth  ;  no  working  at  all.  Contrariwife,  they  that  are 
fruitful,  labour  and  exercife  themfelves  with  great  travail  in  bear- 
ing and  bringing  forth.  Here  is  altogether  working;  and  no  birth. 
But  becaufe  they  endeavour  to  get  the  right  of  children  and  heirs 
by  the  righteoufnefs  of  the  law,  or  by  their  own  righteoufnefs,  they 
are  fervants,  and  never  receive  the  inheritance,  no,  though  they 
tire  themfelves  to  death  with  continual  travail :  For  they  go  about 
to  obtain  that  by  their  own  works  againll  the  will  of  God,  which 
God,  of  his  mere  grace,  will  give  to  all  believers  for  Chrifl's  fake. 
The  faithful  work  well  alfo,  but  they  are  not  thereby  made  for»s 
and  heirs  (for  this  their  birth  bringeth  unto  them)  but  this  they  do 
to  the  end,  that  they  being  now. made  childien  and  heirs,  might 
glorify  God  by  their  good  works,  and  help  their  neighbours. 

Verfe  28.     Norv  rve,  hrethreriy  as  Ifaac  ivas,  are  the  children  _ 
•  ■  ^f  P^omlfe, 

That  is,  we  are  not  children  of  the  flefli,  as  Ifhmael,  or  as  all 
the  flefuly  lirael,  who  gloried  that  they  were  the  feed  of  Abraham 
and  the  people  of  God.  But  Chrilt  anfwcred  them,  If  ye  were 
the  Jons  of  jibraham,  ye  fwould  not  feek  to  hill  me,  who  fpcak  the 
trulb  unto  you,  John  viii.  39,  40.  Alfo,  ver.  42.  If  God  were 
your  b  athcr,  then  would  you  love  me,  and  receive  my  luord.  As 
it  he  would  fay,  Brethren  born  and  brought  up  altogether  in  one 
houfe,  know  one  another's  voice  :  but  ye  are  of  your  father  the  de- 
vil, &c.  We  are  not  fuch  children  (faith  he)  as  they  who  remain 
fervanis,  and  at  length  fhall  be  caft  out  of  the  houfe  ;  but  we  are 
children  of  the  promife,  as  Ifaac  was;  that  is,  of  grace  and  of  faith, 
born  only  of  the  promife.  Concerning  this  I  have  fpoken  fufficintly 
before  in  the  iiid  chapter,  treating  upon  this  place,  In  thy  feed Jhcdl 
all  nations  of  the  earth  be  blejfed.  Therefore  we  are  pronounced 
righteous,  not  by  the  law,  by  works,  or  our  own  righteoufnef?, 
but  by  the  mere  mercy  and  grace  of  God.  Paul  repeatcth  very 
often,  and  diligently  fetteth  forth  the  promife  which  is  received  by 
faith  alone  ;  for  he  knew  that  it  was  very  necclfary  io  to  do. 

Hitherto  as  touching  the  allegory  out  of  Genefis;  to  which 
Paul  annexeth  the  place  of  Ifaiah  as  an  interpretation  Now  he 
applieth  the  hiftory  of  Ifhmael  and  Ifaac  for  our  example  and  cou- 
iblation. 


3-81  GALATIANS. 

Verfe  29.   But  as  then,  he  that  <oaj   horn  after  the  JJeJhj  perfecuted 
him  that  ivas  horn  after  the  fpir'it ;  even  fo  it  is  noiv. 

'■  This  place  containetli  a  fmgular  confolation.  Whofoerer  arc 
jb^rn.iipd  live  in  Chriii,  and  reyoicc  in  this  birth  and  inheritance  of 
God,,  have  Ifhmael  for  their  enemy  and  their  ]>erfecutor.  This 
we  Jearn  at  this  day  by  experience  :  For  we  fee  that  all  the  world 
is^fall  of  tumults,  perfecutions,  fe6l:8  and  offences.  Wherefore,  if 
we  did  not  arm  ourlclves  with  this  confolation  of  Paul,  and  fuch 
like,  and  well  underftand  this  .article  of  juiHfic^tion,  we  (hould 
never  be  able  ro  withlland  the  violence  and  lubtil  flights  of  fatan. 
For  v/ ho  fhould  not  be  troubled  with  thefe  cruel  perfecutions  of 
oyir  adverfaTies  and  with  thefe  iecls  and  infinite  offences  which 
.a  fort  of  buly  and  fantaftical  fpirits  iBr  up  at  this  day  ?  Vtrilyit  is 
•no  fiuivll  grief  unto  us,  when  we  are  confhained  to  hear  that  all 
things  were  in  peace  and  tranquility  before  the  gofpel  came  abroad; 
but  lince  the  preaching  and  p.ubliihing  thereof^  all  things  are  unquiet 
and  the  whole  world  is  in  an  uproar,  fo  that  every  one  armeth 
.hirnfelf  agKinft  another.  ,  When  a  rrian  that  is  not  endued  with  the 
Spirit  of  ^God  heareth  tliis,  -by  and  by  he  is  offended,  and  judgeth 
that  the  .difobedience  of  fubjedls  ^againli:  their  magifb'ates,  that 
-feditiops,  wars,  plagues  and  rfamine,  that  tlie  .overthrowing  of 
common-wealths,  kingdoms  and  countries,  that  fedts,  offences, 
and  luch  other  infinite  evik  do  proceed  altogether  of  the  doctrine 
of  the  gofpel . 

Againft  this  great  offence  we  mufl  comfort  and  arm  ourfelves 
•wiUi  this  fweet  confolation,  that  the  faithful  mufl  bear  this  name 
and  this  title  in  the  world,  that,  they  are  feditious  and  fchifmatics, 
and  the  authors  of  innumerable  evils.  And  hereof  it  cometh,  that 
our  ad  verfaries,  think  they  have  a  juft  caufe  againfl  us,  yea,  that 
they  do  •God  good  fervice,  when  they  hate,  perfecute  and  kill  us, 
John  x-vi.  2.  It  cannot  be  then,  but  that  Hhmaei  muii  perfecute 
l^ac;  bf»t  Ifaac  again  perfecuteh  not  Ifhrnael.  Whofo  will  not 
fuffer  the  perfecution  of  Ilhmael,,  let  him  not  profefs  hliulLlf  to  be 
a  chrirtian.    .  .  .  .  • 

But  let  our  adverfaries  '(who  fo  mightily  amplify  thcfc  evils  at 
this  dny)  tell  us  what  good  things  enfued  the  preaching  of  tnc  gof- 
pel of  Chrifl:  and  his  apofUes.  Did  not  the  delhudion  of  the  king- 
dom of  the  Jews  follow  ?  Wag  not  the  Roman  empire  overthrown  ? 
Was  not  the  whole  world  in  an  uproar  ?  And  yet  the  gofpel  was 
not  the  caufe  hereof,  which  Chrifl  and  his  apoftles  preached  for 
the  profit  and  falvation  of  men,  and  not  for  their  deftru^ion.  But 
thcfc  things  followed  through  the  miquity  of  the  people,  the  nations, 
the  kings  and  princes,  who  being  poffeffed  of  the  devil  would  not 
hearken  to  the  word  of  grace,  life,  and  eternal  falvation  ;  but  de- 
tefled  and  condemned  it  as  a  doctrine  moll  pernicious  and  hurtful 
to  religion  and  common-wealths.  And  that  this  ihould  fo  come  to 
pafs,  the   Holy  Ghofl  fore-told  by  David,  when  he  faith,   fF/jy 


CALATIANS.  383 

do  the  heathen  ra^e^  and  the  people  imagine  a    vain  things   lfjc» 
Pfal   H.  I. 

Such  tumults  and  confufions  we  hear  and  fee  at  this  day.  The 
adverfarles  lay  the  fault  on  our  doctrine.  But  the  do<5irine  of  gractf 
and  peace  flirreth  not  up  thefe  troubles;  but  the  people,  nations, 
kings  and  princes  of  the  earth  (as  the  Pfalmift  faith)  rage,  murmur, 
confpire  and  take  counfel,  not  againft  us  (as  they  think )  nor  againft 
our  do6^rine,  which  they  blafpheme  as  falfe  and  fcditious;  but 
againfl:  the  Lord  and  his  anointed.  Therefore  all  their  counfels 
and  pra dices  are  and  fliall  be  difappointed  and  brought  to  nought. 
He  thotfiltdh  in  the  heavens  Jlo all  laugh  :  The  Lor djhall  have  therti 
in  dir'ifion^  Pfal.  iii.  4.  Let  them  cry  out  therefore  as  long  as  they 
lift,  that  we  raife  up  thefe  tumults  and  feditions;  notwithftanding 
this  Pfalm  comforteth  us,  and  faith,  that  they  themfelves  are  the  au- 
thors of  thefe  troubles.  They  cannot  iielieve  this,  and  much  lefs  can 
they  believe  that  it  is  they  who  murmur,  rife  up,  and  take  counfel 
againft  the  Lord  and  his  anointed ;  nay,  rather  they  think  that  they 
maintain  the  Lord's  caufe,  that  they  defend  his  glory,  and  do 
him  acceptable  fervice  in  perfecuting  us,  John  xvi.  2.  But  the 
Pfalmift  lieth  not,  and  that  fhall  the  end  declare.  Here  we  do 
nothing,  but  we  only  fuffer  as  our  confcience  beareth  us  witnefs  in 
the  Holy  Ghoft.  Moreover,  the  dodrine  for  which  they  rife  up 
fuch  tumults  and  offences  is  not  ours,  but  it  is  the  docflrine  of 
Chrift,  This  dodrine  we  cannot  deny,  nor  forfake  the  defence 
thereof,  feeing  Chrift  faith,  JVhofoeverJloall  be  ajhamed  of  mey  and 
of  my  ivordsy  in  this  adulterous  and  Ji?iful  nation,  of  him  fhall  the fon 
of  man  be  ajhamedy  ivhen  he  Jliall  come  in  his  cwn  glory,  and  in  his 
J^ather^s.  and  of  his  holy  angels,   Luke  ix-  26. 

He  therefore  that  will  preach  Chrift  truly,  and  confefs  him  to 
be  our  righteoufnefs,  muft  be  content  to  hear  that  he  is  a  pernicious 
fellow,  and  that  he  troubleth  all  things.  They  who  have  troubled 
the  world  (faid  the  Jews  of  Paul  and  Silas,  Ads  xvii.  6,  7.) 
are  alfo  come  unto  us,  and  have  done  contrary  to  the  decrees  of 
Caefar.  And  in  Ads  xxiv.  5.  IVe  have  found  this  man  a  ppJUlent 
fellow,  and  a  mover  of  f edition  among  all  the  yeius  throughout  the 
nonrld,  and  a  ringleader  of  the  fetl  of  the  Na%arens,  iffc  In  like 
manner  alfo  the  Gentiles  complain  in  Ads  xvi.  20  Thefe  men  be- 
ing jfeius  do  exceedingly  trouble  our  city.  So  at  this  day  they  accufe 
Luther  to  be  a  troubler  of  the  papacy  and  the  Roman  empire.  If 
I  would  keep  filcncc,  then  all  things  ftiould  be  in  peace  which  the 
ftrong  man  po/Fefl^eth,  Luke  xi.  ^.1,  22.  and  the  pope  would  not 
perfecute  me  any  more.  But  by  this  means  the  gofpel  of  Jefus 
Chrift  fhould  be  blemilhed  and  defaced.  If  I  fpeak,  the  pope  is 
troubled,  and  cruelly  rageth.  Either  we  muft  lofe  the  pope,  an 
earthly  and  mortal  man,  or  elfc  the  inmiortal  God,  Chrift  Jefas. 
life  and  eternal  falvation.  Let  the  pope  perifh  then,  and  let  God 
be  exalted,  let  Chrift  reign  and  triumph  for  ever. 


5^4  PA^ATIANS. 

Chrill:  hlmfelfwhen  he  forcfaw  In  fpirltthe  great  troubles  v/hich 
fliould  follow  his  piciiching,  comforted  himfelf  after  this  manner; 
J  am  come  (faith  he)  to  fcndjire  on  the  earthy  and  what  'will  /,  // 
tt  be  already  kindled^  Luke  xii.  49.  In  hke  manner  we  fee  at  this 
(jay  that  great  troubles  follow  the  preaching  of  the  gofpel  through 
the  perfecution  and  blafphemy  of  our  adverfaries,  and  the  ingrati- 
tude of  the  world*  This  matter  fo  grieveth  us,  that  oftentimes 
after  the  iiefh,  and  after  the  judgment  of  rcafon,  we  think  it  had 
been  better  that  the  dodtrine  of  the  gofpel  had  not  been  publifhed, 
than  that  after  the  preaching  thereof  the  public  peace  fhould  be  fo 
troubled.  But  according  to  the  Spirit  we  fay  boldly  with  Chrift; 
/  came  to  fend  fire  upon  the  earth,  and  lohat  ivUl  /,  hut  that  ttJJjould 
no'iu  he  lindled  ?  Now,  after  that  this  fire  is  kindled,  there  follow 
forthwith  great  commotions.  For  it  is  not  a  king  or  an  emperor 
that  is  thus  provoked;  but  the  God  of  this  world,  which  is  a  moft 
mighty  fpirit,  and  the  Lord  of  the  whole  world*  This  weak  word 
preaching  Chrift  crucified,  fetteth  upon  this  mighty  and  terrible 
adverfary.  *  Behemoth  feeling  the  divine  power  of  this  word, 
Hirreth  up  all  his  members,  fhaketh  his  tail,  and  maketh  the  depth 
of  the  fea  to  boil  like  a  pot.  Job.  xli.  ^1.  Hereof  come  all  thefe 
tumults^  all  thefe  furious  and  cruel  rages  of  the  world. 

Wherefore  let  it  not  trouble  us  that  our  adverfaries  are  offended 
and  cry  out,  that  there  cometh  no  good  by  the  preaching  of  the 
gofpel.  They  afe  infidels,  they  are  blind  and  obftinate,  vmd  there- 
fore it  is  impolTible  that  they  fhould  fee  any  fruit  of  the  gofpel.  But 
contrariwife,  we  who  believe,  do  fee  the  ineftimable  profits  and 
fruits  thereof;  although  outwardly  for  a  time  we  are  opprefled  with 
infinite  evils,  defpifed,  fpoiled,  accufed,  condemned  as  the  outcafts 
and  fdthy  dung  of  the  whole  world,  and  put  to  death,  and  inward- 
ly afliid:ed  v/ith  the  feeling  of  our  fin,  and  vexed  with  devils.  For 
we  live  in  Chriir,  in  whom,  and  by  whom  we  are  made  kings 
and  lords  over  fin,  death,  the  flefii,  the  world,  hell,  and  all  evils. 
Li  whom,  and  by  whom  alfo  we  tread  under  our  feet  the  dragon 
and  bafilifl^,  who  is  the  king  of  fin  and  death.  How  is  this  done  ? 
In  faith.  For  the  bleifednefs  which  we  ho])e  for,  is  not  yet  reveal- 
ed, which  in  the  mean  time  we  wait  for  in  patience,  and  yet  not- 
withltanding  do  now  aifurcdly  pcfiefs  the  fame  by  faith. 

We  ought  therefore  diligcntlv  to  learn  the  article  of  jufHfic^tion; 
foi-  that  only  is  able  to  fapport  us  agamll:  thefe  infinite  flanders  and 
olfences,  and  to  comfort  us  in  uU  our  temptations  and  perfecutions. 
For  we  fee  tluit  it  cannot  oiherwife  be,  but  that  the  world  will  be 
offended  with  the  pure  dodrine  of  the  gofpel,  and  continually  cry 
4>ut  that  no  good  cometh  of  It  j  For  the  natural  man  rcce'iveth  not  the 
things  of  the  Spirit  of  God^  for  they  arc  foohjhnefs  unto  him,  I  Cor.  li. 
14.  He  only  behoMcih  the  outward  evils,  troubles,  rebellions,  mur- 
ders,- fects,  ar^d  fuch  other  like  thin«s.     With  thefe  fights  he  is 

•   Viz  HJcancjh  ^htf  di^vil. 


GALATIANS.  3S5 

offended  and  blinded,  and  finally  falleth  into  the  contempt  and 
blafpheming  of  God  and  his  word. 

On  the  contrary  part,  we  ought  to  (lay  and  comfort  ourfclyes 
in  this,  that  our  adverfaries  do  not  accufe  and  condemn  us  for  any 
manifefl:  wickednefs  which  we  have  committed,  as  adultery,  mur- 
der, theft,  and  fuch  like,  but  for  our  dodrine.  And  what  do 
we  teach  ?  That  Chrift  the  Son  of  God,  by  the  death  of  the  crofs 
hath  redeemed  us  from  our  fins,  and  from  everlafting  death. 
Therefore  they  do  not  impugn  our  life,  but  our  doctrine;  yea,  the 
dodrine  of  Chrid,  and  not  ours.  Therefore  if  there  be  any  of- 
fence, it  is  Chrifl's  offence,  and  not  ours;  and  fo  the  fault  where- 
fore they  perfecute  us,  Chrill  hath  committed,  and  not  we.  Now, 
whether  they  will  condemn  Chrift,  and  pluck  him  out  of  heaven 
as  an  heretic,  and  feditious  perfon  for  this  fault,  that  he  is  our  only 
julHfier  and  faviour,  let  them  look  to  that.  As  for  us,  we  com- 
mending this  his  own  caufe  unto  himfelf,  are  quiet  beholders  whe- 
ther of  them  fliall  have  the  victory,  Chrift  or  they.  Indeed, 
after  the  flefh  it  grieveth  us  that  thefe  Ifnmaelites  hate  and  perfe- 
cute us  fo  furioufly;  notwithftanding  according  to  the  Spirit  we 
glory  in  thefe  afflidions,  both  becaufe  we  know  that  we  fuffer  them 
not  for  our  fins,  but  for  Chrift's  caufe,  whofe  benefit  and  whofe 
glory  we  fet  forth,  and  alfo  becaufe  Paul  giveth  us  warning  be- 
forehand that  Iflimael  mufl:  mock  Ifaac  and  perfecute  him. 

The  Jews  expound  this  place,  which  Paul  alledgeth  out  of 
Gen.  xxi.  o.  of  Khmael  mocking  and  perfecuting  Ifaac  after  this 
manner,  that  Ifhmael  conftrained  Ifaac  to  commit  idolatry.  If 
he  did  fo,  yet  I  believe  not  that  it  was  any  fuch  grofs  Idolatry  as 
the  Jews  dream  of,  to  wit,  that  Ifiimael  made  images  of  clay 
after  the  manner  of  the  Gentiles,  which  he  compelled  Ifaac  to 
worlhip  :  For  this  Abraham  would  in  no  wife  have  fuffered.  But 
I  think  that  Ifhmael  was  in  outward  fiiew  a  holy  man,  as  Cain 
was,  who  alfo  perfecuted  his  brother,  and  at  length  killed  him; 
not  for  any  corporal  thing,  but  becaufe  he  fiuv  that  God  efteenied 
him  above  the  other.  In  like  manner  Ifhmael  was  outwardly  a 
lover  of  religion ;  he  facrificed,  and  exercifed  himfelf  in  v/ell  doing. 
Therefore  he  mocketli  his  brother  Ifaac,  and  would  be  efteemed 
a  better  man  than  he  for  two  reafons.  Firit,  for  his  religion  and 
fervice  of  God.  Secondly,  for  his  civil  government  and  inheri- 
tance. And  thefe  two  things  he  feemed  juftly  to  challenge  to 
himfelf.  For  he  thought  that  the  kingdom  and  priefthood  pertain- 
ed to  him  by  the  right  of  God's  law  as  the  firft  born ;  and  therefore 
he  perfecuted  Ifaac  fpiritually  becaufe  of  religion,  and  corporally 
becaufe  of  his  inheritance. 

This  perfecution  always  remaineth  in  the  church,  efpeclally  when 
the  dodrineof  the  gofpcl  flouriflieth,  viz.  that  the  children  of  the 
flefli  mock  the  children  of  the  promlfe,  and  perfecute  them.  The 
papills  perfecute  us  at  this  day,  and  for  no  other  caufe,  but  for  that 
we  teach  that  righteoufnefs  cometh  by  the  promife.     For  it  vexeth 

D3 


•?>6  GALATIANS. 

the  papifis  that  we  will  not  worftiip  their  idols,  that  wc  Cet  not 
forth  their  righteoufnefs,  their  works  and  worfhippings  devifed  and 
ordained  hymen,  as  available  to  obtain  grace  and  forgivenefs  of 
fins.  And  for  this  caufe  they  go  about  to  caft  us  out  of  the  houfe  j 
that  is  they  vaunt  that  they  are  the  church,  the  children  and  peo- 
ple of  God,  and  that  the  inhrritance  belongeth  unto  them,  Ccc, 
Confrariwife,  they  excommunicate  and  banifh  us  as  heretics  and 
fcditious  perfons,  and  if  they  can,  they  kill  us  alfo  ;  and  in  fo  do- 
ing, they  think  they  do  God  good  fervice.  So  as  much  as  in  them 
lieth,  they  caft  us  out  of  this  life,  and  the  life  to  come.  The  ana- 
baptifts,  and  fuch  other,  do  hate  us  deadly,  becaufe  we  impugn 
and  detelt  their  errors  and  herefies,  which  theyfprcad  abroad,  and 
daily  renew  in  the  church,  and  for  this  caufe  they  judge  us  to  be 
far  worfe  than  the  papifts,  and  therefore  they  have  conceived  a 
more  cruel  hatred  againfl:  us,  than  againft  the  papifts. 

As  foon  therefore  as  the  word  of  God  is  broi;ght  to  light,  the 
devil  is  angry,  and  ufeth  all  his  force  and  fubtil  flights  to  perfecute 
it,  and  utterly  to  abolifli  it.  Therefore  he  can  no  othevwife  do, 
but  raile  up  infinite  fe^ls,  horrible  offences,  cruel  perfecutions,  and 
abominable  murders  :  For  he  is  the  father  of  lying  and  of  murder, 
Ke  fpreadeth  his  lies  throughout  the  world  by  falfe  teachers,  and 
he  kuleth  men  by  tyrants.  By  thefe  means  he  poiTefTeth  both  the 
fpiritual  and  the  corporal  kingdom  ;  the  fpiritual  kingdom  by  the 
lying  of  falfe  teachers  (ftirring  up  alfo  without  ceafing,  every  man, 
particularly  by  his  fiery  darts,  to  herefies  and  wicked  opinions;) 
the  corporal  kingdom  by  the  fword  of  tyrants.  Thus  this  father 
of  lying  and  of  murder,  ftirreth  up  perfecution  on  every  fide,  both 
fpiritual  and  corporal,  againft  the  children  of  the  free-woman.  The 
ipjrituai  perfecution  which  we  are  at  this  day  conftrained  to  fuffer 
of  heretics,  is  to  us  moft  grievous  and  intolerable,  becaufe  of  the 
infinite  offences  and  flanders  wherewith  the  devil  goeth  about  to 
deface  our  do(5lrine.  For  we  are  enforced  to  hear,  that  the  errors 
and  herefies  of  the  anabaptifts  and  other  heretics,  and  all  other 
enormities  do  proceed  from  our  dodrine.  The  corporal  pcrfccu-r 
tion,  by  which  tyrants  lie  in  wait  for  our  goods  and  lives,  is  more 
intolerable  ;  for  they  perfecute  us  not  for  our  fins,  but  for  the  tefti- 
mony  of  the  word  of  God.  Let  us  learn  therefore,  even  by  the 
title  which  Chrift  giveth  to  the  devil,  viz.  that  he  is  the  father  of 
lying  and  murder,  John  viii.  44.  that  when  the  gofpel  flourifheth, 
and  Chrift  reigneth,  then  fe(51s  of  perdition  muft  needs  fpring  up, 
and  murderers,  perfecuting  the  gofpel,  muft  rage  every  where.  And 
Paul  faith.  That  there  mujl  he  alfo  herefies ^  I  Cor.  xi.  1 9.  He 
that  is  ignorant  of  this  is  foon  offended,  and  faUing  away  from 
the  true  God,  and  true  faith,  he  returnetli  to  his  old  god,  and 
old  falfe  faith. 

Paul  therefore,  in  this  place,  armeth  the  godly  before  hand, 
that  they  fliould  not  be  offended  with  thofe  perfecutions,  feds  and 
offences,  faying,  But  as  then  he  that  nvas  horn  after  thejiejlji  &c.   As 


OALAtlANS-.  387 

^f  he  would  fay,  If  we  be  the  children  of  the  promiTe,  and  born  af- 
ter the  fpirlt,  we  muft  furely  look  to  be  perfecuted  of  our  breather 
\vho  is  born  after  the  flefn  ;  that  is,  not  only  onr  enemies  who  are 
nianifeftly  wicked,  (hall  perfecute  us,  but  alfo  fiich  as  at  the  firfl: 
were  our  dear  friends,  with  whom  we  were  familiarly  converfant 
in  one  houfe,  who  received  from  us  the  true  dodrine  of  the  gofpel, 
Ihall  become  our  deadly  enemies,  and  perfecute  us  extremely. 
For  they  are  brethren  after  the  flefli,  and  muft  perfecute  their  bre*- 
thren  who  are  born  after  the  fpirit.  So  ChriO:,  in  Pfal.  xli.  9. 
complaineth  of  Judas,  Mine  oiun  familiar  friend .,  hi  whom  I  trujl" 
£dy  who  did  eat  of  my  bread,  hath  If  ted  up  his  heel  againjl  me^  But 
this  is  our  confoiation,  that  we  have  not  given  any  occafion  to  our 
llhmaelites  to  perfecute  us.  The  papifts  perfecute  us,  becaufe  we 
teach  the  pure  and  fmcere  dodrine  of  the  gofpel ;  which  if  we 
would  forfake,  they  would  perfecute  us  no  more.  Moreover,  if 
we  would  approve  the  pernicious  herefies  of  the  fe^larics,  they 
would  praife  us.  But  becaufe  we  deteft  and  abhor  the  impiety 
both  of  the  one  and  the  other,  therefore  do  they  fo  defpitelly  hate, 
and  fo  cruelly  profecute  us. 

But  not  only  Paul  (as  I  have  faid)  armeth  us  againft  fuch  per- 
fecutions  and  offences,  but  Chrift  hirtfelf  alfo  moll  fweetly  com- 
forteth  us  in  John  xv.  19.  faying.  If  ye  were  of  the  nvorld,  the 
world  would  love  his  own  ;  but  becaufe  ye  are  not  of  the  world,  but 
I  have  chofen  you  out  of  the  world,  therefore  the  world  hateth  you. 
As  if  he  would  fayj  I  am  the  caufe  of  all  thefe  perfecutions  which 
ye  endure  ;  and  if  ye  be  killed,  it  is  I  for  whofe  fake  ye  are  killed. 
Kor  if  ye  did  not  preach  my  word  and  confefs  me,  the  world 
would  not  perfecute  you.  But  it  goeth  well  with  you  :  For  the 
fervant  is  not  greater  than  his  lord,  Matth.  x.  24.  If  they  have 
perfecuted  me,  they  will  alfo  perfecute  you  for  my  tiame's  fake,  John 
XV.    20,   21. 

By  thefe  words  Chrlfl:  layeth  all  the  fault  upon  himfelf,  and  de- 
iivereth  us  from  all  fear.  As  if  he  would  fay.  Ye  are  not  the 
caufe  why  the  world  hateth  and  perfecuteth  you  ;  but  my  name, 
which  ye  preach  and  confefs,  is  the  caufe  thereof.  Be  of  good  com- 
fort, I  have  overcome  the  world.  This  comfort  upholdeth  us,  fo 
that  we  doubt  nothing  but  that  Chrifl  is  ftrong  enough,  not  only 
to  bear,  but  alfo  to  vanquifh  all  the  cruelty  of  tyrants,  and  the 
fabtil  flights  of  heretics,  and  this  he  hath  declared  in  fhewing  forth 
his  power  againfl:  the  Jews  and  Romans,  whofe  tyranny  and  perfe- 
cutions he  liiffered  for  a  time.  He  alfo  fuffered  the  fubtil  and  craf- 
ty pradiccs  of  heretics,  but  in  time  and  place  he  overthrew  them 
all,  and  remained  king  and  conqueror.  Let  the  papifts  then  rags 
as  much  as  they  will;  let  the  fedtaries  {lander  and  corrupt  the  gof- 
pel of  Chrifl:  as  mudi  as  they  can  ;  notwithfknding  Chrift  ihall 
reign  eternally,  and  his  word  fhall  {land  for  ever,  when  all  his 
enemies  {liall  be  brou[;ht  to  nought.  Moreover,  this  is  a  fingular 
oonfolation  that  the  jcrf^culion  of  Idimael  again{l  ifaac  {hall  not 


388  G  A  1.  A  T  I  A  N  S. 

always  continue,  but  fliall  endure  for  a  little  while,  and  when  that 
is  ended,  the  fentence  fhall  be  pronounced  as  foUowcth  : — 

Verfe  30.  Ntverlhelcf\,  nvhal  Ja'ilh  the  fcr'iplurc  ?  Cajl  out  the  ben  J- 
'woman  and  her  fon  :  For  the  fort  of  the  lond-ivoman  Jhall  not  he 
heir  lu'ith  the  fon  of  the  free-woman. 

This  word  of  Sarah  was  very  grievous  to  Abraham  ;  and  no 
doubt,  when  he  heard  this  fentence,  his  fatherly  bowels  were  mov- 
ed with  compaflion  towards  his  fon  IHimael :  for  he  was  born  of 
his  flefli.  And  this  the  fcripture  plainly  witnefleth.  Gen.  xxi. 
1 1 .  Vv'hen  it  faith,  And  ih.'  thing  tvas  very  grievous  in  Abraham^ 3 
f^ght,  becavf  of  his  fm.  But  God  confirmed  the  fentence  which 
Sarah  pronounced,  faying  to  Abraham,  Let  It  not  be  grievous  in 
thy  fight  f  hecaufe  of  the  lady  and  hecaufe  of  the  bond-ivoman  :  In  all 
that  Sarah  hath  f aid  unto  thee,  hearken  Uiuo  her  voice  y  for  in  If  a  etc 
J];! all  thy  feed  be  called y  ver.  1 2. 

The  Ifraelltes  hear  in  this  place  the  fentence  pronounced  againft 
them,  which  overthroweth  the  Jews,  GreclcHS,  Romans,  and  all 
others  who  perfecute  the  church  of  Chrift.  The  felf-fame  fentence 
alfo,  fhall  overthrow  the  papifts,  and  as  many  as  trufl:  in  their  own 
works,  who  at  this  day  boalt  themfelves  to  be  the  people  of  God  and 
the  church  ;  who  alfo  truft  that  they  fhall  furely  receive  the  inheri- 
tance, and  judge  us  who  reft  upon  the  promifc  of  God,  not  only 
to  be  barren  and  forfaken,  but  alfo  heretics  caft  out  of  the  church, 
and  that  it  is  impofTible  that  we  fliould  be  fons  and  heirs.  But 
God  overthroweth  their  judgment,  and  pronounceth  this  fentence 
againft  them,  that  becaufe  they  arc  the  children  of  the  bond-wo- 
man, and  perfecute  the  children  of  the  free-woman,  therefore  they 
fiiall  be  cafi:  out  of  the  houfc,  and  fhall  have  no  Inheritance  with 
the  children  of  promife,  to  whom  only  the  inheritance  belongeth, 
becaufe  they  are  the  children  of  the  free-woman.  This  fefttence 
is  ratified,  and  can  never  be  revoked  ;  wherefore  it  fhall  afTuredly 
come  to  pafs,  that  our  Iflimaelitcs  fliall  not  only  lofe  the  ecclefiaf- 
tical  and  politic  government  which  now  they  have,  but  alfo  everlafl- 
inglife.  For  the  fcripture  hath  foretold,  that  the  children  of  the 
bond-woman  fhall  be  cafl  out  of  the  houfe,  that  is,  out  of  the  king- 
dom of  grace  ;  for  they  cannot  be  heirs  togcth'«2r  with  the  children 
of  the  free  v/oman. 

Now,  here  it  is  to  be  noted,  tliat  the  Koly  Ghoft  calieth  the 
people  of  the  law  and  works  as  it  were  in  contempt,  the  children 
of  the  bond-woman  :  As  if  he  had  faid.  Why  do  ye  vaunt  of  the 
rightcoufnefs  of  the  law  and  works,  and  why  do  ye  glory  that  j'c 
are  the  people  and  children  of  God  for  the  fame  ?  If  ye  know  not 
of  whom  ye  are  horn,  T  will  tell  you  ;  you  arc  bond-fervants  of  a 
bondwoman.  And  what  fervants  ?  The  bond-fervants  of  the 
law,  and  confcquently  of  lin,  death,  and  of  evcrlafling  damnation. 
No\V,  a  fcrvan't  is  no  inheritor,  but  is  cafl  out  of  the  houfe.  Where- 
fore th^  pope,  with  all   his  kingdom,  and  otter  jufliciares  (what 


GALATIANS.  ^ 

outward  appearance  of  holinefs  foever  they  have)  who  hope  to  ol>* 
tain  grace  and  falvation  by  the  hiw,  are  iervants  of  that  bond-\vo-» 
man,  and  have  no  inheritance  with  the  chil-dren  of  the  free-woman^ 
I  fpeak  now,  not  to  the  popes,  cardinals,  bifliops,  and  monks  thas 
were  manifeflly  wicked,  who  made  their  belhes  their  god,  and 
committed  fuch  horrible  fins  as  I  will  not  willingly  name  ;  but  of 
the  belt  of  them,  fuch  I  mean  as  lived  holily,  and  went  abouti 
through  great  labour  and  travail,  by  keeping  of  their  monkilh  or- 
der, to  pacify  the  wrath  of  God,  and  to  merit  remiifion  of  their 
fins,  and  everlafting  life.  Thefe  hear  their  fentence  here  pro- 
nounced, that  the  fons  of  the  bond  woman  mu.il  be  calt  out  of 
the  houfe  with  their  mother  the  bond-woman. 

Such  fentences  diligently  confidered,  make  us  certain  of  our 
dodrine,  and  confirm  us  in  the  righteoufnefs  of  faith,  againrt  the 
dodrine,  and  righteoufnefs  of  works,  which  the  world  embracetli 
and  magnifieth,  condemning  and  defpifmg  the  other.  And  this 
troubleth  and  ooFendeth  weak  confciences ;  who  although  they 
plainly  fee  the  impiety,  the  execrable  wickednefs,  and  horrible 
abominations  of  the  papifls,  yet  notwithitanding,  they  are  not  ea- 
fiJy  perfuaded,  that  all  the  multitude  who  bear  the  name  and  title 
of  the  church  do  err,  and  that  there  are  but  few  of  them  who 
have  a  found  and  right  opinion  of  the  dodrine  of  fiiith.  And  if 
the  papacy  had  the  fame  holinefs  and  aufterity  of  life  which  it  had 
in  the  time  of  the  ancient  fathers,  Hierorae,  Ambrofe,  AgufHnc, 
and  others,  when  the  clergy  had  not  yet  fo  evil  a  name  for  their 
fimony,  excefs,  abundance  of  riches,  dilTolute  living,  voiuptuouf- 
nefs,  whoredom,  fodomitry,  and  fuch  other  infinite  abominations, 
but  lived  after  the  rules  and  decrees  of  the  fathers  religioufly,  and 
holily  in  outward  (liew,  and  unmarried,  what  could  we  do  now 
again (t  the  papacy? 

The  fingle  Hfe  which  the  clergy  Ixpt  very  ftraitly  in  the  time  of 
the  fiithers,  was  a  goodly  thing,  and  made  of  men  very  angels  in 
the  fight  of  the  world,  and  therefore  Paul,  in  his  iind  chapter  of 
the  Coloflians,  caileth  it  the  religion  of  angels.  And  the  papifis 
fmg  thus  of  their  virgins:  He  led  an  angelical  life  v/hilfl  he  lived 
in  the  iiefli,  and  vet  lived  contrary  to  the  flelli.  Moreover,  tlie 
life  which  they  call  the  contemplative  hfe  (whereunto  the  clergy- 
men v/ere  then  very  much  j^iven,  utterly  negleded  all  civil  and 
hourtioid  government)  had  a  goodly  faev/  of  hohnefs.  Where- 
fore, if  that  outv/ard  fliew  and  appearance  of  old  papacy  remained 
at  this  day,  we  Ihould  peradventure  do  but  Httlc  againft:  it  by  our 
dodrine  of  faith,  feeing  we  do  now  fo  little  prevail,  when  (that 
old  fhew  of  outvVard  holinefs  and  fevere  difcipline  being  utterly 
abolifhed)  there  is  nothing  to  be  {c2n  but  a  very  fink  and  puddle 
oi  all  vices  and  abominations. 

«  But  admit  the  cafe  that  the  old  difcipline  and  rehgion  of  the 
papacy  were  yet  remaining;  notv/ithftanding  we  ought  by  the  ex- 
ample of  Paul   (who  vehemently  purfjed  the  falfe  apofUes,  who 


j$6  fc  A  L  A  T  I  A  N  S. 

outwardly  appeared  to  be  very  godly  and  holy  men)  to  fight  againft 
tiie  merit-mongers  of  the  papKHcal  kingdom,  and  to  (dy,  akhough 
ye  live  a  flngle  life,  tiring  and  confuming  their  bodies  with  conti- 
nual travail,  and  Walking  in  the  humility  and  religion  of  angels: 
Yet  are  ye  fervants  of  th^  law,  of  fin  and  of  the  devil  and  muil 
be  call  out  of  the  houfe ;  for  ye  fcek  righteouln-cls  and  falvation 
by  yout"  works,  and  not  by  Chrifti 

Wherefore  we  ought  not  fo  much  to  confider  the  wicked  life  of 
the  papiftsj  as  their  abominable  do(ftrine  and  hypocrify,  ugairfft 
which  we  efpecially  fight.  Let  us  fuppofe  then  that  the  religion 
and  difcipline  of  the  old  papacy  doth  yet  (Hll  flourifh,  and  that  it  is 
now  obferved  with  as  much  feverity  and  ftraitnefs  as  ever  it  was; 
yet  muft  We  fay  notwithitanding  If  ye  have  nothing  but  this  ho- 
linefs  and  chartity  of  life  to  fet  againfl:  the  wrath  and  judgment  of 
God,  ye  are  in  very  deed  the  fons  of  the  bond-woman,  who  muil 
be  cafl  out  of  the  kingdom  of  heaven  and  be  damned. 

And  now  they  themfelves  do  not  defend  their  wicked  life,  nay 
rather,  they  who  are  the  bell  and  the  founded  of  them  all  do  de- 
tefl:  it^  but  they  fight  for  the  maintenance  and  defence  of  the  doc- 
trine of  devils,  for  hypocrify,  and  for  the  righteoufnefs  of  works. 
Here  they  alledge  the  authority  of  councils,  and  the  exam- 
ples of  holy  fatliers,  whom  they  affirm  to  have  been  the  authors 
of  their  holy  orders  and  ftatutes.  Therefore  we  fight  not  againft 
the  manifeft  wickednefs  and  abominations  of  the  papacy,  but  a- 
gainft  the  greatefi  hoiinefs,  and  holie(t  faints  thereof^  who  think 
they  lead  an  angelical  life,  whiKt  they  dream  that  they  keep  not 
only  the  commandments  of  God,  but  alfo  the  counfels  of  Ghrift* 
aud  do  works  of  fupererogatlon,  and  fuch  as  they  are  not  bound 
to  do.  This  we  fay  is  to  labor  in  vain,  except  they  lay  hold  of 
that  only  and  alone,  which  Chrift  faith  is  only  neceiTary,  and  chufc 
the  good  part  with  Mary,  which  ihall  not  be  taken  from  them. 

This  did  Bernard,  a  man  fo  godly,  fo  holy,  and  fo  chafte,  that 
he  is  t»  be  commended  and  preferred  above  them  all.  He  being 
once  grievoufly  fick,  and  having  no  hope  of  life,  put  not  his  truft 
in  his  fingle  life  wherein  he  had  lived  moft  chaiHy,  nor  in  his 
good  works  and  deeds  of  charity,  whereof  he  had  done  many; 
but  removed  them  far  out  of  his  fight,  and  receiving  tlie  benefit 
of  Chrifl  by  fuiih,  he  faid,  *  1  have  lived  wickedly:  But  thou. 
Lord  Jefus  Chrilt,  by  double  right  doft  pofTefs  the  kingdom  of 
heaven.  Firft,  becaufc  thou  art  the  Son  of  God:  Secondly,  be- 
caufe  thou  haft  purchafed  it  by  thy  death  and  paflion.  The  firlt, 
thou  keepeft  for  thyfclf  by  thy  birth-right.  The  fecond,  thou 
givtft  to  me.  not  by  the  right  of  my  works,  but  by  the  right  of 
grace.  He  fet  not  againft  the  wrath  of  God  his  monkry  nor 
his  angelical  life,  but  he  took  hold  of  that  one  thing  which 
was  necefiary,  and  fo  was  faved.  I  think  that  Jerome,  Gregory, 
and  many  other  of  the  fathers,  wdre  favcd  after  the  fame  fort. 
*  Bernard'^  Coiif^iliun. 


GALATIANS.  391 

And  it  Is  not  be  be  donbted,  but  that  alfo  in  the  Old  Teflament, 
many  kings  of  Ifrael  and  other  idolaters  were  faved  in  like  manner, 
who  at  the  hour  of  death  carting  away  their  vain  truft  which  they 
had  in  idols,  took  hold  of  the  promife  of  God  which  was  made 
iinto  the  feed  of  Abraham,  that  is,  Chrift,  in  whom  all  nations 
Ihould  be  blefled.  And  if  there  be  any  of  the  papifts  who  (hall  be 
l^ived,  they  mufl:  fimply  lean,  not  to  their  own  good  deeds  and 
delerts,  but  to  the  mercy  of  God  offered  unto  us  in  Chrift,  and 
fay  with  Paul,  Net  having  mine  own  righteoufnefs  nvhich  Is  of  thi 
lanv    ltd  that  nvhich  is  through  the  faith  of  Chrl/i  Phil.  iii.  9. 

Verfe3i.  So  then,  brethren,  ive  are  not  children  of  the  bond  ivoman 

hut  cf  the  free. 

Paul  here  concludeth  his  allegory  of  the  barren  church,  and  of 
the  fruitful  people  of  the  law.  We  are  not  (faith  he)  the  children 
of  the  bond-woman,  we  are  not  under  the  law  which  begetteth  un- 
to bondage,  that  is,  which  terrifieth,  accufeth,  and  bringeth  to 
defperation ;  but  we  are  delivered  from  it  by  Chrift,  therefore  it 
cannot  terrify  or  condemn  us.  Of  this  we  have  fpoken  enough 
before.  Moreover,  although  the  fons  of  the  bond -woman  do  per- 
fecute  us  never  fo  much  for  a  time,  yet  this  is  our  comfort,  that 
they  (hail  be  compelled  to  leave  the  inheritance  unto  us,  whicb 
belongeih  unto  us  that  are  the  fons  of  the  free-woman,  and  fhall  at 
Jenpth  be  caft  unto  utter  darknefs,  Matth   xxv.  41. 

Paul  therefore,  by  thefe  words  (bond-nvoman  and  free-nvoman) 
took  occafion  (as  we  have  heard)  to  reje<5t  the  righteoufnefs  of  the 
law,  and  to  confirm  the  dodrine  of  juftification.  And  ofpurpofe 
he  taketh  hold  of  this  word  (free-woman)  vehemently  urging  and 
amplifying  the  fame,  efpecially  in  the  beginning  of  the  chapter  fol- 
lowing. Whereupon  he  taketh  occafion  to  reafon  of  chriftian 
liberty,  the  knowledge  whereof  is  very  necelTary :  For  the  pope 
hath  in  a  manner,  quite  overthrown  it,  and  made  the  church  fub- 
jed  to  man's  traditions  and  ceremonies,  and  to  a  moft  miferable 
and  filthy  bondage.  That  liberty,  which  is  purchafed  by  Chrift, 
is  unto  us  at  this  day  a  moft  ftrong  fort  and  munition  whereby  wc 
defend  ourfelves  againft  the  tyranny  of  the  pope.  Wherefore  wc 
muft  diligently  conlider  this  dodrine  of  chriftian  liberty,  as  well  to 
confirm  the  dodlrine  of  juftification,  as  alfo  to  raife  up  and  comfort 
weak  confciences,  againft  fo  many  troubles  and  offences,  which 
our  adverfaries  do  impute  unto  the  gofpel.  Now,  chriftian  liberty 
is  a  very  fpiritual  thing,  which  the  carnal  man  doth  not  underftand. 
Yea,  they  who  have  the  firft  fruits  of  the  Spirit,  and  can  talk  well 
thereof,  do  very  hardly  retain  it  in  their  heart,  Rom.  viii.  26.  It 
feemcth  to  teafon  that  it  is  a  matter  of  fmall  importance.  There- 
fore if  the  Holy  Ghoft  do  not  magnify  it  that  it  may  be  efteemed 
laccordingly,  it  is  contemned. 


39*  GALATIANS. 

CHAP.   V. 

T~^AUL  now  drawing  towards  tlie  end  of  his  €piAle,  difputeth 
JL  very  veiiemcntly  in  defence  of  the  do6lrine  of  faith  and  chrif- 
ti^n  liberty,  againft  the  falfc  apofUcs,  the  enemies  and  deitroyers 
of  the  fame;  againft  whom  he  cafteth  out  very  thundering  words, 
to  beat  tliem  down  and  utterly  to  vanq^ulfli  them.  And  therewitli- 
al  he  cxhortcth  the  Galatians  to  fly  their  pernicious  doctrine  as  a 
dangerous  poifon.  In  his  exhortation  he  Intermingleth  threatenings 
and  promifes,  trying  every  way  that  he  may  keep  them  in  that 
liberty  wHliich  Chrift  hath  purchafed  for  them,  faying, 

-Verfe  i    Stand  faji  therefore  in  the  liberty  .tvhere'with    Chrijl  hath 
made  us  free .^ 

That  is  to  fay,  be  ye  ftedfaft.  So  Peter  faith,  Be  foher,  he 
'vi^^i/unt;;  iecaufe  your  ad'verfary  the  devil,  as  a  roaring  lion,  aualk- 
tth  about,  feehing  whom  he  may  devour.  Whom  rcjifl,  being fiedfaji 
141  the  faith,  I  Pet.  v.  8,  9.  Be  ye  not  carelefs  (faith  he)  but 
ikdfaft  and  conftant.  Lie  not  down  and  deep,  but  ftand  up. 
As  if  he  would  fay,  it  ftandeth  you  in  hand  to  be  watchful  and 
eonftant;,  that  ye  may  keep  and  hold  faft  that  liberty  wherein 
ChiKi:  hath  made  you  free.  They  that  are  fecure  and  negligent 
cannot  keep  this  liberty.  For  Satan  moft  deadly  hateth  the  light 
of  the  gofpel,  that  is  to  fay,  the  dodrine  of  grace,  liberty,  confo- 
latlon  and  life-  Therefore  when  he  feeth  that  it  beglnneth  once  to 
appear,  forthwith  he  fightcth  againft  it  with  all  his  might  and  main 
ftirring  up  llorms  and  tempefts  to  hinderthe  courfe  thereof,  and 
utterly  overthrow  it.  Wherefore  Paul  warneth  the  faithful  not  to 
deep,  not  to  be  negligent;  but  conftantly  and  valiantly  to  refift 
fatan .  that  he  fpoil  them  not  of  that  liberty  which  Chrift  had  pur- 
chalcd  for  them. 

Every  word  hath  here  a  certain  vehemcncy  :  Stand,  (faith  he) 
j,-^  ifhc  (liould  fay,  here  have  ye  need  of  great  diligence  and  vlgi- 
jence. — In  that  liberty  :  In  what  liberty  ?  Not  in  that  where witii 
the  ciDperor  hath  made  us  free,  but  in  that  wherewith  Chrift  hath 
made  us  free.  The  emperor  hath  given,  or  rather  was  compelled 
to  give  lO  the  biftiops  of  Rome  a  Iree  city,  and  other  lands;  alfo 
imiliunlties,  privileges  and  prerogatives,  &c.  This  is  alfo  a 
liberty,  but  it  is  a  civil  liberty,  whereby  the  pope  with  all  his 
clergy  is  exempt  from  all  public  charges.  Moreover,  there  is  a 
ilcflily,  or  rather  a  deviUfn  liberty,  whereby  the  devil  chiefly  relgn- 
eth  throughout  the  whole  world.  For  they  that  enjoy  this  liberty, 
obey  neither  God  nor  laws,  but  do  what  they  lift.  This  Uberty 
the  people  feek  and  embrace  at  this  day ;  and  fo  do  the  fedarics, 
who  will  be  at  liberty  In  their  opinions  and  in  all  their  doings,  to 
the  end  they  may  teach  and  do  whatfoever  they  dream  to  be  good 
and  iound   without  reprehcnfion.      Thefe   ftand  in   that  liberty 


GALATIANS.  §91 

■^Ti^reln  the  devil  hath  rAade  them  free.  But  we  fpeak  not  here  of 
this  liberty;  although  the  whole  world  feeketh  no  other  liberty.  Nei^ 
ther  do  we  fpeak  of  the  civil  liberty,  but  of  a  fir  other  manner  of 
liberty,  which  the  devil  hateth  and  refifteth  with  all  his  power. 

This  is  that  liberty  whereby  Chriit  hath  made  us  free  ;  not  from 
an  earthly  bondage,  or  from  the  Babylonifh  captivity,  or  from  the 
tyranny  of  the  Turks,  but  from  God's  everlafHng  wrath.  And 
where  is  this  done  ?  In  the  confclence.  There  refteth  our  liberty, 
and  goeth  no  farther.  For  Chrifl  hath  made  us  free,  not  civilly, 
hor  carnally,  but  divinely,  that  is  to  fay,  we  are  made  free  in  fuch 
Ibrt,  that  our  confcience  is  now  free  and  quiet,  not  fearing  the 
wrath  of  God  to  come.  This  is  that  true  and  ineftimable  hberty^ 
to  the  excellency  and  majefty  whereof  if  we  compare  the  other^ 
ihey  are  but  as  one  dr^p  of  water  in  refped  of  the  whole  fea.  For 
\vho  is  able  to  exprcfs,  what  a  thing  it  is  when  a  man  is  affured  in 
his  heart,  that  God  neither  is  nor  will  be  angry  with  him,  but  will 
be  for  ever  a  mercifvd  and  loving  Father  unto  him  for  Chrift's  fake? 
This  is  indeed  a  marvellous  and  an  incomprchenfible  liberty,  to 
hate  the  mod  high  and  fovereign  Majefty  fo  favourable  unto  us, 
that  he  doth  not  only  defend,  maintain  and  fuccour  us  in  this  life; 
but  alfo  as  touching  our  bodies  will  fo  deliver  us,  that  our  bodied 
^vhich  are  fown  in  corruption,  in  difhonour  and  infirmity,  fhall 
Hfe  again  in  incorruption,  in  glory  and  power,  !  Cor.  xv.  42,  45^ 
44.  Wherefore  this  is  an  inelHmable  liberty,  that  We  are  made 
free  from  the  wrath  of  God  for  ever,  and  is  greater  than  heaven 
and  earth,  and  all  other  creatures. 

Of  this  liberty  there  foltoweth  another,  whereby  through  Chrifi 
•We  are  made  free  from  the  law,  fin,  death,  the  power  of  the  de- 
vil, hell,  &c.  For  as  the  wrath  of  God  cannot  terrify  us,  for 
that  Chrifl:  hath  delivered  us  from  the  fame  ;  fo  the  law,  fin  and 
death,  cannot  accufe  and  condemn  us.  And  although  the  lav/ 
accufe  us,  and  fin  terrify  us,  yet  they  cannot  drive  us  to  defpera- 
tion.  For  faith,  which  overcometh  the  world,  by  and  by  faith  : 
Thefe  things  belong  not  to  me  :  For  Chrift  hath  made  me  free, 
and  delivered  me  from  them  all.  Likewife  death,  which  is  the 
moft  mighty  and  moft  dreadful  thing  in  all  the  world,  is  utterly 
vanquished  in  the  confcience  by  this  liberty  of  the  Spirit.  \Vhere- 
fore  the  majefty  of  this  chriftian  liberty  is  highly  to  be  efteemed, 
and  diligefttly  confidered.  It  is  an  eafy  matter  for  a  man  to  fpeak 
thefe  words  ( Freechm  from  the  nvralh  of  God,  fm  and  death,)  but 
m  the  tim^  of  temptation,  experience  and  practice  to  apply  them 
to  bimfelf,  and  to  feel  the  excellency  of  this  liberty,  and  the  fruit 
thereof,  it  is  a  harder  matter  than  can  be  expreffed. 

Therefore  our  confcience  mud:  be  inftrufted  and  prepared  be- 
fore hand,  than  when  we  feel  the  accufation  of  the  law,  the  ter- 
rors of  fin,  the  horror  of  death,  and  the  wrath  of  God,  we  may 
fdmote  thfefe  heavy  fights,  and  fearful  fantafies  out  of  our  minds, 
and  fet  in  the  place  thereof,  the  freedom  purchafed  by  Chrift,  the 

E3 


354  GALATIANS. 

forgivencfs  of  iins,  rlghteoufnefs,  life,  and  the  cverlafling  mercy 
ofGod.  And  although  the  feehng  of  the  contrary  be  very  ftrong, 
yet,  let  us  allure  ourftlves  that  it  fliall  not  I'jng  endure  ;  according 
to  that  faying  of  the  prophet,  ///  a  little  nvraih  I  hid  my  face  from 
thee,  fur  a  moment  :  But  nv'itb  e^verhfl'wg  k'lmlnefs  luill  I  have  mer- 
cy on  thee,  Ifa.  liv.  8.  But  this  is  very  hard  to  do.  Wherefore 
that  liberty  which  Chrift  hath  purchafed  for  us,  is  not  fo  foon  be- 
lieved as  it  is  named.  If  it  could  be  apprehended  with  a  fure  and 
a  {tedfnft  faith,  tlien  no  rage  or  terror  of  the  world,  of  the  law,  fin, 
death,  or  the  devil,  could  be  fo  great,  but  by  and  by  it  fhould  be 
fv/allowed  up  as  a  little  drop  of  v/ater  is  fwallowed  of  the  main  fea. 
And  certainly  this  chriflian  liberty  iwalioweth  up  at  once  and  tak- 
cth  quite  away  the  whole  heap  of  evils,  the  law,  fm,  death,  God's 
wrath,  and  briefly,  the  ferpent  himfelf,  wiUi  his  head  and  whole 
power,  and  in  the  ftead  thereof  it  placeth/ighteoufnefs,  peace,  and 
cverlafting  life,  &c.  But  bleHed  is  he  that  underilandeth  and  be- 
jieveth,  Luke  xi.  28. 

Let  us  learn  therefore  to  magnify  this  our  liberty,  purchafed  by 
Chrill  the  Son  of  God,  by  whom  all  things  were  created  both  in 
heaven  and  earth  Which  liberty  he  hath  puichafed  with  no  other 
price  than  with  his  own  blood,  to  deliver  us,  not  from  any  bodily 
or  temporal  fervitude,  but  from  a  fpiritual  and  everlafting  bondage 
under  mighty  and  invincible  tyrants,  to  wit,  the  law,  fin,  deatli 
and  the  devil,  and  fo  to  reconcile  us  unto  God  his  Father.  Now, 
fince  thefe  enemies  are  overcome,  and  we  reconciled  unto  God  by 
the  death  of  his  Son,  it  is  certain  that  we  are  righteous  before  God, 
and  that  whatfoever  we  do  pleafeth  him.  And  although  there  be 
certain  remnants  of  fin  yet  ftill  in  us,  they  are  not  laid  to  our  charge 
but  pardoned  for  Chris's  fake. 

Paul  ufeth  words  of  great  force  and  vehemency.  Stand  fajl 
(faith  he)  In  the  liberty  ivhcreivith  Chrijl  hath  made  us  free.  Thia 
liberty  then  is  not  given  unto  us  by  the  law,  or  for  our  righteouf- 
nefs,  but  freeiy  for  Chri(l*s  fake  :  Which  thing  Paul  here  witneff- 
eth,  and  plainly  declareth  throughout  his  whole  epiftle.  Chrift 
alfo  faith,  John  viii.  36.  If  the  Son  therefore  JJ^all  niahe  you  free, 
ye  flmll  he  free  indeed.  He  only  is  fet  betwixt  us  and  the  evils 
\vhich  trouble  and  afflict  us  ;  he  hath  overcome  them  and  taken 
them  away,  fo  that  they  can  no  more  opprefs  us,  nor  condemn  us. 
In  the  (lead  of  fin  and  death,  he  gireth  uuto  us  righteoufnefs  and 
cverlafUng  life  ;  and  by  this  means  he  changeth  the  bondage  and 
terrors  of  the  law,  into  the  liberty  of  confcience  and  confolatioa 
ofthegofpel,  which  faith,  Be  of  good  cheer  ^  my  fon,  thy  Jin  s  are 
forgiven  thee^  Matth.  ix.  2.  Whofoever  then  believeth  in  Chrifl 
ihc  Son  of  God,  he  hath  this  liberty. 

Rcafon  cannot  perceive  the  excellency  of  this  matter  ;  which 
when  a  man  co>nfidercth  in  Spirit,  he  fliall  fee  that  it  is  ineftimable. 
For  who  is  able  to  conceive  in  his  mind  how  great  and  unfpeakable 
u  '^ift  it  i*^  tv)  hiite  the  forgivcncf"  of  fins,  righteoufnefs  and  ever- 


GALATIANS.  395 

lafting  life,  in  the  ftead  of  the  law,  fin,  death  and  the  wrath  of 
God,  and  to  have  God  himfelf  favourable  and  merciful  for  ever  ? 
The  papifts  and  the  hypocrites  that  feek  the  righteoufnefs  of  the 
law,  or  their  own  righteoufnefs,  do  glory  that  they  like  wife  have 
lemiffion  of  fins,  righteoufnefs,  life  and  the  grace  of  God.  For 
they  vaunt  that  they  alfo  have  this  liberty,  and  they  promife  the 
fame  unto  others  ;  but  in  very  deed  they  are  the  fervants  of  corrup- 
tion, and  in  the  time  of  temptatiork  all  their  vain-confidence  vanifli- 
eth  away  even  in  a  moment.  For  they  truft  unto  the  works  and 
fatisfadions  of  men,  and  not  to  the  word  of  God,  nor  unto  Chrift. 
Wherefore  it  is  impofTible  for  the  judiciaries,  who  feek  to  win  hea- 
ven, life  and  falvation  by  works  and  merits,  to  know  what  the 
liberty  and  deliverance  from  fin  is. 

Contrariwife  our  liberty  hath  for  our  foundation  Chrifl  himfelf, 
who  is  our  everlalling  high  bilhop,  fitting  at  the  right  hand  of  God, 
and  making  interceflion  for  us.  Wherefore  the  forgivenefs  of  fins, 
righteoufnefs,  life  and  liberty  which  we  have  through  him,  is  fure, 
•certain  and  perpetual,  fo  that  we  believe  the  fame.  Wherefore  if 
we  cleave  unto  Chrifl  with  a  fledfalt  faith,  and  ftand  fafl  in  that 
liberty  wherein  he  hath  made  us  free,  we  fhall  obtain  thofe  inefli- 
mable  gifts;  but  if  we  be  carelefs  and  negligent,  we  Ifiall  lole  them. 
It  is  not  not  v/ichout  caufe  that  Paul  biddeth  us  watch  and  ftand 
fall: ;  for  he  knew  that  the  devil  feeketh  nothing  more,  than  to 
fpoil  us  of  this  liberty,  which  coll  Chrift  fo  great  a  price,  and  to 
intangle  us  again  by  his  rainifters  in  the  yoke  of  bondage  as  fi^l- 
loweth : 

Verfe  I .  j^nd  he  not  entangled  again  "with  the  yoke  of  bondage, 

Paul  hath  fpoken  mod:  effedually  and  profoundly  as  concerning 
grace  and  chriftian  liberty,  and  with  high  and  haughty  words 
hath  exhorted  the  Galatians  to  continvie  in  the  fame;  for  it  is  ea- 
fily  loft.  Therefore  he  biddeth  them  ftand  faft,  left  that  through 
negligence  or  fecurity,  they  fall  back  again  from  grace  and  faith,  to 
the  law  and  works.  Now,  becaufe  reafon  judgeth  that  there  can 
be  no  danger  in  preferring  the  righteoufnefs  of  the  law  before  the 
righteoufnefs  of  faith;  therefore  with  a  certain  indignation  he  in- 
veigheth  again  ft  the  law,  and  with  great  contempt  he  calleth  it  a 
•  yoke,  yea,  a  yoke  of  bondage.  So  Peter  calleth  it  alfo,  Adsxr, 
10.  Why  tempt  ye  God,  to  put  a  yoke  upon  the  neck  of  the  dfdpleSf 
tvhich  neither  our  fat  hers ,  nor  lue  ivere  able  to  bear  ?  And  thus  he 
turneth  all  things  to  the  contrary.  For  the  falfe  apoftles  did  abafe 
the  promife.  and  magnify  the  law  and  the  works  thereof  in  this 
wife;  if  ye  will  be  made  free  (fay  they)  from  fin  and  death,  and 
obtain  righteoufnefs  and  life,  fulfil  the  law,  be  circumcifed,  obferve 
days,  months,  times  and  years,  offer  facrifices,  &c.  then  fhall  this 
obedience  of  the  law  juffify  and  fave  you.  But  Paul  faith  the 
contrary.     They  (faith  he)  that  teach  the  law  after  this  fort,  do 


396  GALATIANS. 

not  fet  mens  confciences  at  liberty,  but  foare  and  entangle  theip 
witii  a  yoke,  yea,  and  that  witli  a  ypVe  of  bond^gt-'- 

He  fpcaketh  therefore  of  tlie  law  very  bafcly  and  conteroptuoufly 
and  calleth  it  a  hard  bondage,  and  a  fcrviie  yoke.  And  this  he 
doth  not  without  great  caufe.  For  this  pernicious  opnion  of  the 
Jaw,  that  it  judifieth  and  maketh  men  rightenus  before  God,  is 
deeply  rooted  in  man's  reafon,  and  all  nunkind  is  To  wrapped  in 
it,  that  it  can  hardly  get  out.  And  Paul  feemcth  here  to  compare 
thofe  that  feek  righteoufoefs  by  the  law,  unto  oxen  tha^  are  tied  to 
the  yoke,  to  the  end  he  might  take  from  it  the  glory  of  jullifying  an^ 
of  righteoufnels.  For  like  as  oxen  do  draw  in  tlie  yoke  with  great 
toil,  receiving  nothing  thereby  but  forage  and  pafture,  and  when 
they  are  able  to  draw  the  yoke  no  more,  are  appointed  to  the 
flaughter :  Even  fo  they  that  feek  ri^hteoufnefs  by  the  law,  are 
captives  and  opprefled  with  the  yoke  of  bondage,  that  is  to  fay, 
with  tlxe  law;  and  when  they  have  tired  themielves  a  long  time 
in  the  works  of  the  law  with  great  and  grievous  toil,  in  the  end, 
this  is  their  reward,  tliat  they  are  miferable  and  perpetual  fervants. 
And  whereof?  Even  of  fin,  death,  God's  wrath,  and  of  the  d#- 
vil.  Wherefore,  there  is  no  greater  or  harder  bondage,  than  the 
bondage  of  the  law.  It  is  not  without  caufc  then,  that  Paul  call- 
eth it  the  yoke  of  bondage.  For  as  we  have  often  faid  before, 
the  law  doth  but  reveal,  increafe  and  aggravate  fin,  accufe,  terri- 
fy, condemn  and  gender  wrath,  and  finally,  it  driveth  po.or  con- 
fciences into  defperation,  which  is  the  moil  miferable  and  moft 
grievous  bondage  that  can  be     Rom.  iii.  4,  5. 

He  ufeth  therefore  very  vehement  words.  For  he  would  gladly 
perluade  them  that  they  fhould  not  fuffer  this  intolerable  burden  to 
be  laid  upon  their  fhoulders  by  the  falfe  apoflles.  or  be  entangled 
Jigain  with  the  ypke  of  bondage.  As  if  he  fhould  fay,  we  Hand 
not  here  upon  a  matter  of  fmall  importance,  bup  either  pf  everlafting 
liberty,  or  everlafting  bondage.  For  like  as  freedom  from  God*s 
wrat,h  and  all  evils  is  not  temporal  or  carnal,  but  eveilafting :  Even 
fo  the  bondage  of  fin,  de4th,'the  devil,  and  damnation  (wherewith 
all  they  are  opprefl^d  who  will  be  made  righteous  and  laved  by  the 
law)  is  not  corporal  and  luch  as  continueth  for  atime,  buteverlaft- 
ingt  For  fuqh  workers  of  the  law  as  go  about  to  perform  and 
accomplilh  all  things  precifely  and  exadly  (for  of  fuch  Paul  fpeak-. 
eth)  can  never  find  quietnels  arjd  jieace  of  confcience  in  this  life. 
They  always  doubt  of  the  good  will  of  God  towards  them;  they 
are  always  in  fear  of  de.ith,  the  wrath  and  judgment  of  God,  and 
after  this  life  they  fliall  be  puniflied  fpr  their  unbelief  with  everlall-. 
ing  damnation. 

Therefore  the  doers  of  the  law,  and  fuch  as  (land  altogether 
upon  the  righteoufnefs  ^nd  work&  thereof,  are  rightly  called  the 
devil's  martyrs.  They  take  more  paijis  and  punifh  themfelv^s  more 
in  pijrchafing  hell  (according  to  the  proverb)  than  the  martyrs  of 
^htifl  dp  in  pbtainin^  heaven.     For  they  are  torn^ented  twp  flft^- 


G  A  L  A  T  I A  N  S.  397 

mr  of  \wiys.  Fiiftj  they  miferdbly  affllt^  themfelves  whilft  they 
liv«  h^re,  by  doing  of  many  hard  aod  gr^^t  works,  aad  all  in  vain ; 
Snd  afterwards  when  they  di«,  xmy  reap  for  a  recompetiee,  ever- 
l^Hng  daran^tio:^.  Thus  are  thiey  njoft  n^iferabk  martyrs,  both 
in  this  Hfe,  and  in  the  life  to  come,  and  their  bondage  is  everlafting- 
Contrariwife,  tl>?  godly  have  troiiijl^s  in  th^s  woi'ld,  bat  in  Chrill 
they  hav«  p^e^e,  bec;^ufe  they  beli'eve  that  he  hath  overcome  the 
"world,  JohfR  xvi.  33.  Wherefore  we  nuift  HmmA  fad  in  thatfree- 
dorn  which  Chrift  hath  purchafed  fpr  us  by  his  death,  and  we  muft 
take  good  heed  that  we  be  not  intangled  *gftin  with  the  yoke  of 
J^ndage :  As  it  happeneth  at  thig  day  to  the  funtaftical  fpirits, 
who  falling  away  from  faith,  and  from  this  iVeedoni,  have  procured 
unto  themfelves  here  a  temporal  boijdagjp,  and  in  the  world  to  come 
fhall  be  opprefled  with  an  everlalHng  bondage-  As  for  the  papilb, 
the  moft  part  of  them  are  become  at  this  day  plain  ef>icures.  There- 
fore while  they  may,  tliey  ufe  the  liberty  of  die  fleih,  finging  this 
carelefs  fong ;  Ecky  b'lbe.  Ituk,  p^  w<?ri.cm  nulla,  voluptas  :  That 
is,  Eat,  (Irink  and  mal^e  good  cheer,  for  after  t}?is  life  there  is  no 
fdeafurt,  ]^ut  they  a;re  the  very  bond-llaves  of  the  devil,  by  whom 
they  are  holden  captives  at  his  will  aqd  pleakire;  therefore  they 
fh,all  feel  this  everlalKng  bondage  in  hell.  Hitherto  Paul's  exhor- 
tation hath  been  vehement  and  earneft*  but  that  v/iiich  folio weth 
d^th  fi^r  pafs  i-t. 

V^rfe  2.   Behold,   I   Paul  fay  unto  you,  that  if  ye  he  circumcifed^ 

Chrijl  Jld  all  profit  you  nothing, 

Paul  here  wonderRilly  (lirred  up  with  zeal  and  fervency  of  fplrit, 
thundereth  againft  the  law  and  circumeifion ;  and  thefe  thundering 
words  proceeding  of  great  zeal  the  Holy  Ghoft  wrefteth  from 
him  when  be  faith,  Behold,  I  Paul,  5cc.  I  (I  fay)  who  know  that 
I  have  not  received  the  gofpel  by  man,  but  by  the  revelation  of 
Jefus  Chrift,  and  have  commiiTion  and  authority  from  above,  to 
pubUfli  and  preach  the  fame  unto  you,  do  tell  you,  that  if  ye  be 
circumcifed,  Chrift  (hall  profit  you  nothing  at  all.  This  is  a  very 
hard  fentence;  whereby  Paul  decUireth,  that  to  be  circumcifed,  is 
as  much  as  to  make  Chriil;  utterly  unprofitable  ;  not  in  refpeft  of 
Jiimfek,  but  of  the  Galatians,  who  being  deceived  by  the  fubtilities 
of  the  falfe  apoftles,  believed  that  befides  faith  in  Chrill:,  it  was 
needful  for  the  faithful  to  be  circujiK.ifed,  without  which  they  could 
not  obttain  faW-ation- 

This  place  is  as  it  were  a  toueh-ftone,  whereby  we  may  moft 
^ertMflly  and  freely  judge  of  all  dodrine^,  works,  religions  and 
ceremonies  of  all  men.  Whomever  teach  that  there  is  any  thing 
ne-cefiary  to  falvation  (whether  they  be  papifts,  Turks.  Jews  or 
fedaries)  befides  faith  in  Chrift,  or  fliall  devife  any  work  or  reli- 
gion, or  obferv^  any  rule,  tradition  or  ceremony  whatfoever,  with 
this  opinion  thatbyfuch  things  they  fhall  obtain  forgivenefs  of  fins, 
■lightje-pv^fnefs  ai^  pv^rlafting  life  j  they  hear,  in  this  place  the  fen- 


39?  GALATIANS. 

tence  of  the  Holy  Ghoft  pronounced  againfl  them  by  the  apoftle, 
tlKit  Chrid  profiteth  them  nothing.  Seeing  Paul  durft  give  this 
lentence  againd  the  law  and  circumcifion,  which  were  ordained 
of  God  himfelf,  what  dnrft  he  not  do  againfl  the  chaff  and  the 
drofs  of  men*s  traditions  ? 

Wherefore  this  place  is  a  terrible  thunder-bolt  againfl:  all  the 
kingdom  of  the  pope.  For  all  the  priefts,  monks  and  hermits 
that  live  in  their  cloifters(I  fpeak  of  the  beft  of  them)  repofe  all 
their  truft  and  confidence  in  their  own  works,  righteoufncfs,  vows 
and  merits,  and  not  in  Chrifl,  whom  they  moft  wickedly  and 
i)lafphcmou[ly  imagine  to  be  an  angry  judge,  an  accufer  and  con- 
demner;  and  therefore  here  they  hear  their  judgment,  that  Chrifl 
profiteth  them  nothing.  For  if  they  can  put  away  fins,  and  de- 
icrre  forgivenefs  of  fins,  and  everlafling  life  through  their  own 
righteoufncfs  and  flraitnefs  of  life;  then,  to  what  purpofe  was 
Chrift  born?  What  profit  have  they  by  his  death  and  blood-fhed- 
ding,  by  his  refurredion,  viflory  over  fin,  death  and  the  devil, 
feeing  they  are  able  to  overcome  thefe  monflers  by  their  own 
ftrength?  And  what  tongue  can  exprefs,  or  what  heart  can  con- 
ceive how  horrible  a  thing  it  is  to  make  Chrifl  unprofitable  ?  There- 
fore the  apoflle  caffeth  out  thefe  words  with  great  difpleafure  and 
indignation;  If  ye  be  c'lrcumcifed,  Chr'i/l  JJoall  profit  you  nolhlng ; 
that  is  to  fay  no  profit  fiiall  redound  unto  you  of  all  his  benefits; 
but  he  hath  beftowed  them  all  upon  jou  in  vain. 

Hereby  it  appeareth  fufficiently,  that  nothing  under  the  fun 
is  more  hurtful  than  the  do(5trine  of  men's  traditions  and  works; 
rfor  they  utterly  abohfli  and  overthrow  at  once  the  truth  of  the  gof- 
pel.  faith,  the  true  worfliip  of  God,  and  Chrift  himfelf,  in  whom 
the  Father  hath  ordained  all  things.  Col.  ii.  3, — 9.  Li  Chri/l  are 
hid  all  the  ireafures  of  ivfdom  and  hnoivledge.  In  h'lm  dtvelkth  all 
the  fullncfs  of  the  God-head  bodily.  Wherefore  all  they  that  are 
cither  authors  or  maintainers  of  the  dodrine  of  works,  are  op- 
pofers  of  the  gofpel,  make  the  death  and  vidory  of  Chrifl  unpro- 
fitable, blemifh  and  deface  his  facraments,  and  utterly  take  away 
tlic  true  ufe  thereof;  and  briefly,  they  are  blafphemers,  enemies 
and  deniers  of  God,  and  of  all  his  promifesand  benefits.  Who- 
le is  not  moved  with  thefe  words  of  Paul  (who  calleth  the  law  a 
yoke  of  bondage,  and  faith,  that  they  who  affirm  the  keeping  of 
circumcifion  to  be  neceffary  to  falvation,  make  Chrifl  unprofita- 
ble) and  cannot  be  driven  from  the  law  and  circumcifion,  nor  yet 
fiom  the  confidence  which  he  hath  in  his  own  righteoufncfs  and 
works,  nor  be  flirred  up  to  feek  that  liberty  which  is  in  chrift,  his 
heart  is  harder  than  flone  and  iron. 

This  is  therefore  a  moft  certain  and  clear  fentence,  that  Chrift 
is  unprofitable,  that  is  to  fiiy,  he  is  born,  crucifie4  and  rifen  again 
in  vain  to  him  that  is  circumclfed ;  that  is,  who  putteth  his  truft 
in  circumcifion.  For  (as  I  have  faid  before)  Paul  fpeaketh  not 
kere  of  the  work  of  circumcifion    (which  hurteth   not  him  that 


GALATIANS.  399 

hath  no  afEance  or  opinion  of  righteoufnefs  in  it)  but  of  the  ufe 
of  the  work,  that  is  to  fay,  of  the  confidence  and  righteoufnefs 
that  is  annexed  to  the  work:  For  we  muft  underhand  Paul  accor- 
ding to  the  matter  whereof  he  treateth,  or  according  to  the  argu- 
ment which  he  hath  in  hand;  which  is,  that  men  are  not  jufHfied 
by  the  law,  by  works,  by  circumcifion  or  fuch  hke.  He  faith  not, 
that  works  of  themfelves  are  nothing,  but  the  confidence  and 
righteoufnefs  of  the  works  are  nothing;  for  that  maketh  Chrift  unA 
profitable.  Therefore,  whofo  receiveth  circumcifion,  with  this  opi- 
nion, that  it  is  neceflary  to  juftification,  to  him  Chriit  availetli 
nothing. 

Let  us  bear  this  well  in  mind  in  our  private  temptations  wlicn 
the  devil  accufeth,  and  terrifieth  our  confcience  to  drive  us  to  dc- 
fperation.  For  he  is  the  father  of  lying,  and  the  enemy  of  chrt- 
fHan  liberty;  therefore  he  torraenteth  us  every  moment  with  f^lfQ 
fears,  that  when  our  confcience  hath  loll  this  Chviftian  liberty,  it 
fhould  feel  the  remorfe  of  fin  and  condemnation,  and  always  re- 
main in  angiiifti  and  terror.  When  that  great  dragon  (1  fay)  that 
old  ferpent  the  devil,  who  deceiveth  the  whole  world,  and  accufeth 
our  brethren  in  the  prefence  of  God  day  and  night,  Rev.  xii.  10.) 
Cometh  and  layeth  unto  thy  charge,  that  thou  haft  not  only  done 
,po  good,  but  haft  alfo  tranfgrefled  the  law  of  God,  fay  unto  him, 
thou  tronbleft  me  with  the  remembrance  of  my  fins  paft;  thoa 
putteft  me  alfo  in  mind  that  I  have  done  no  good.  But  this  is 
nothing  to  me :  for  if  either  I  trufted  in  mine  own  good  deeds,  or 
diftrufted  becaufe  I  have  done  none,  Chrift  ftiould  both  ways  pro- 
fit me  nothing  at  all.  Therefore,  whether  thou  lay  my  fins  be- 
fore me,  or  my  good  works,  I  pafs  not;  bat  removing  both  far 
out  of  fight.  I  only  reft  in  that  liberty  wherein  Chrift  hath  made 
me  free.  I  know  him  to  be  profitable  unto  mc ;  therefore  1  will 
not  make  him  unprofitable;  which  I  fliould  do,  if  either  I  fliould 
prefume  to  purchafe  rayfelf  favor  and  everlafting  life  by  my  good 
deeds,  or  fhould  delpair  of  my  falvatlon,  becaufe  of  my  fins. 

Wherefore  let  us  learn  with  all  diligence  to  feparate  Chrift  far 
from  all  works,  as  well  good  as  evil;  from  all  laws  both  of  God 
and  man,  and  from  all  troubled  confciences;  for  with  all  thefe 
Chrift  hath  nothing  to  do.  He  hath  to  do  (I  grant)  with  afflic- 
ted confciences;  but  not  to  afHi6t  them  more,  but  to  raife  them  up, 
and  in  their  afflidion  to  comfort  them.  Therefore  if  Chrift  ap-. 
pear  in  the  likenefs  of  an  angry  judge,  or  of  a  law-giver  that  re- 
quireth  a  ftrait  account  of  our  life  paft;  then  let  us  afTure  our- 
felves  that  it  is  not  Chrift,  but  a  raging  fiend.  For  the  fcripture 
painteth  out  Chrift  to  be  our  reconciliation,  our  advocate  and  our 
comforter.  Such  an  one  he  is  and  ever  fliall  be;  he  cannot  be 
unlike  himfelf. 

Therefore  whenfoever  the  devil,  transforming  himfelf  into  the 
likenefs  of  Chrift,  difputeth  with  us  after  this  manner:  This  thou 
oughteft,  bein^  adrsoniihed  by  my  word,  to  have  done,  and  haft 


400  G  A  L  A  T  I  AN  S. 

not  done  it;  and  this  thoii  oughtfl:  to  have  dont,  and  haft  ddneil^ 
know  thou  therefore  tlvat  I  will  take  vengeance  on  thee,  &c.  Let 
this  nothing  »\  ill  move  uS,  but  by  and  by  let  ivs  think  with  our- 
feives;  Chrift  fpcakcth  not  to  poor  »ffli6>ed  and  dcfpairing  confci- 
ences  after  tlii«  raunrter;  He  addeth  not  ofJiiHlon  to  tl^e  offl'iclexi^ 
Ifa.  xlii.  3.  He  hrsiXheth  not  the  bruifed  reed,  neither  qttinchelh  be 
the  fmoakingjlas:^  Rfa«th.  xii.  2G.  Indeed  to  the  hard  hearted  k€ 
fpeaketh  fharply;  but  fiich  as  are  terrified  and  affli6ted,  he  rtioil 
lovingly  and  comfort;tbly  allureth  unto  him,  faying,  Come  unto  mir, 
all  ye  that  lalujr,  a^d  are  hi'avy  laden j  and  I  will  give  ybu  Njl^ 
Matth.  xi.  28.  For  I  am  not  come  to  call  the  righteous^  hal 
ftnncrs  to  rcpetttaHce,  Matth.  ix.  13.  J^^  ^f  good  chter^  my 
Jon,  thy  fins  be  forgi^Den  thecy  Matth.  iH.  2.  ^e  of  good  cheer ^ 
I  have  ov^coifie  the  ivurU,  John  XVi.  ^l.  The  Son  of  inak 
is  come  to  feci  and  to  fave  that  tvhich  tuas  hjfi,  Luke  %i%.  lo-. 
We  muil  taJte  good  heed  therefore,  left  that  We  being  deceir- 
cd  by  the  wonderful  flights  and  infinite  fubtilitres  of  fatan,  d<i 
receive  an  accufer  and  condemner^  in  the  ftead  of  a  CoftiJorter  and 
Saviour  ;  and  ^q  under  the  vifor  of  a  fatfe  Chrift  that  is  to  fay,  of 
the  devil,  we  \oh  the  true  Chrift,  and  make  him  urtprofitaWe  urttO 
us.  Thus  tiuiGh  hate  we  faid  as  touching  private  and  partiettfa? 
temptations,  a^id  Iww  \Ve  (liould  ufe  ourfelv^s  tisercin. 

Verfe  3 .  For  I  iejlify  again  to  evet-y  tfidn  that  is  circumcifM,  that  be 
is  a  debtor  to  do  the  ivhole  law. 

The  ilrft  inconveniency  is  indeed  very  great,  Whe're  Paul  Taithf 
that  Chrift  proftteth  tJiem  nothing  wlw  are  circumcifed:  and  this 
that  followeih  is  nothing  l^fs,  wl>ere  he  faith,  that  they  who  are  cir- 
cumcifed, are  bourul  to  keep  the  whole  law.  He  fpeaketh  theld 
words  with  fuch  earneftnefs'and  vehemency  of  fpirit,  thathecori- 
firmeth  them  with  an  oath ;  /  tejlifyy  that  is,  I  fwear  by  the  li'^- 
ing  God.  But  thcfe  words  may  be  expounded  two  ways,  nega- 
tively and  afhrmatitely.  Negatively,  after  thii  manner,  I  teftify 
unto  every  marj  who  is  circumcifed,  that  he  is  bound  to  keep  the 
whole  law,  that  is,  that  he  performeth  no  piece  of  the  kw;  yea, 
that  in  the  very  work  of  circumcifion  he  is  not  circumciled, 
a^id  even  iivthe  fulfilling  of  the  kw  he  fulfilleth  it  riot,  but  tranf- 
greffcth  it.  And  this  feemcth  to  me  to  be  the  fimple  a-nd  true 
meaning  of  PkuI  in  this  place,  Afterwards,  in  chap.  vi.  13.  he 
expound<J?th  himl^lf,  kying,  They  tl^efn/tlifts  <who  at^  ctrcumcifed, 
h\*fp  not  the  hK9.  So  he  faith  alfo  before  in  chap.  iii.  lO.  Whofo- 
ever  arc-  of  tljv  nvnrks  of  the  Idiu^  arti  tinder  fhe  curfe.  As  if  he 
fuid,  Akh<5«j>h  yc  be  cirtumcifcd,  yet  stfe  ye  not  righttous  and 
frt-e  from  the  kw:  but  by  this  deed  ye  are  rathef  debtor*  awd 
hond-ltrvuntrs  of  the  law;  and  the  more  yt  go  sbout  to  ktisf^f  the 
J;}w,  and  to  be  iet  fre^  iYm\\  rt,  tlitf  rhofe  ye  eiita-ifvgle  alrtd  fmtre 
yourlil»c8  in  the  yt>kc  ihtte<^,  fe  lha4  i*  hi«h  moftf  ptHtif  <«  ae- 


GALATIANS.  401 

cufe  and  condemn  you.     This  to  go  backward  like  the  crab,  and 
to  wafh  away  filth  with  filth. 

And  this  which  I  fay,  by  occaHon  cf  Paul's  words.  I  have 
learned  both  in  myfelf  and  others.  I  have  fcen  many  who  have 
painfully  travailed,  and  upon  mere  confcience  have  done  as  much 
as  was  poflible  for  them  to  do,  in  failing,  in  prayer,  in  wearing  of 
hair,  in  punilhing  and  tormenting  their  bodies  with  fundry  exer- 
clfes  (whereby  at  length  they  muft  needs  have  utterly  confumed. 
them,  yea,  although  they  had  been  made  of  iron)  and  all  to  this 
end  that  they  might  obtain  quietnefs  and  peace  of  confcience  ;  not- 
withflanding  the  more  they  travailed,  the  more  they  were  Itricken 
down  with  fear,  and  efpecially  when  the  hour  of  death  approached 
they  were  fo  fearful,  that  I  have  feen  many  murderers,  and  other 
malefiidors  condemned  to  death,  dying  more  courageoufly  thaa 
they  did,  who  had  lived  very  holily. 

Therefore  it  is  mod  true,  that  they  who  do  the  law,  do  it  not: 
For  the  more  they  go  about  to  fulfil  the  law,  the  more  they  tranf- 
grefs  it.  Even  fo  we  fay  and  judge  of  mens  traditions.  The  more 
a  man  ftriveth  to  pacify  his  confcience  thereby  the  more  he  troubleth 
and  tormenteth  it.  When  I  was  a  monk,  I.  endeavoured  as  much  as 
was  pofiible,  to  live  after  the  ftrait  rule  of  mine  order,  I  was  wont 
to  (lirive  myfelf  v/ith  great  devotion,  and  to  reckon  up  all  my  fins 
(yet  being  always  very  contrite  before)  and  I  returned  to  confeiTion 
very  often,  anvi  thoroughly  performed  the  penance  that  was  enjoin- 
ed unto  me  :  Yet  for  all  this  my  confcience  could  never  be  fully 
certified,  but  was  always  in  doubt,  and  faid.  This  or  that  thou 
hail  not  done  rightly,  thou  was  not  contrite  and  forrowful  enough; 
this  fin  thou  didll  omit  in  thy  confeiTion,  &c.  Therefore  the 
more  I  went  about  to  help  my  weak,  wavering  and  afHided  con- 
fcience by  mens  traditions,  the  more  weak  and  doubtful,  and  the 
more  affli<fl;ed  i  was.  And  thus  the  more  I  obferved  mens  tradi- 
tions, the  more  I  tranfgrefled  them,  and  in  feeking  after  righte- 
oufnefs  by  mine  order,  I  could  never  attain  unto  it ;  for  it  is  im- 
pofiible  (as  Paul  faith)  that  the  confcience  fliould  be  pacified  by 
the  works  of  the  law,  and  much  more  by  mens  traditions,  with- 
out the  promife  and  glad  tidings  concerning  Chrift. 

Wherefore  they  that  feek  to  be  juftified  and  quickened  by  the 
Jaw,  are  much  further  off  from  righteoufnefs  and  life,  than  the 
pubhcans,  finners  and  harlots.  For  they  cannot  truft  their  own 
works,  feeing  they  are  fuch,  that  they  cannot  hope  to  obtain  grace 
and  forgivenefs  of  fins  thereby. »  For  if  righteoufnefs  and  works 
done  according  to  the  law  do  not  juftify,  hov/  can  fins  juftify 
which  are  committed  contrary  to  the  law  ?  Therefore  in  this  point 
they  are  in  far  better  cafe  than  the  judiciaries  ;  for  they  have  no 
afHance  in  their  own  works,  which  greatly  hindereth  true  faith  in 
Chrift,  if  it  do  not  utterly  take  it  away.  Contrariwife,  the  jufti- 
ciaries,  who  abftain  outwardly  from  fins,  and  live  holily  and  with- 
out blame  in  the  fight  of  the  world,  cannot  be  without  the  opinioor 

F3 


402  G  A  L  A  T  I  A  N  S. 

of  tlieir  own  righteoufnefs,  with  which  the  true  faith  in  Chrifl  can- 
not ftand  ;  and  for  this  caufe  they  are  more  mifcrable  than  the 
publicans  and  harlots,  who  offer  not  their  good  works  to  God  in 
his  difpleafiire,  that  for  the  fame  he  may  lecompence  them  with 
everlafting  life  (as  the  jufHciaries  do,)  for  they  have  none  to  offer; 
butdefire  that  their  fins  may  be  pardoned  for  ChrilPs  fake,  Sec. 

The  other  expofition  is  afHrmative ;  he  that  is  circumcifed,  is 
alfo  bound  to  keep  tlie  whole  law.  For  he  that  receiveth  Mofes 
in  one  point,  mult  of  neceflity  receive  him  in  all.  And  it  helpeth 
nothing  to  fay,  that  circumcifion  is  neceflary,  and  not  the  reft  of 
Mofes'  laws  :  For  by  the  fame  reafon  that  thou  art  bound  to  keep 
circumcifion,  thou  art  alfo  bound  to  keep  the  whole.  Now,  to 
to  be  bound  to  keep  the  whole  law  is  nothing  elfe  but  to  (hew  in 
cffe<5l,  that  Chrift  is  not  vet  come.  If  this  be  true,  then  are  we 
bound  to  keep  all  the  Jewifli  ceremonies  and  laws  touching  meats, 
places  and  times ;  and  Chrifl:  miift  be  looked  for  as  yet  to  come, 
that  he  may  abolifa  the  Jewifh  kingdom  and  prieft;hood,  and  fet 
up  a  new  kingdom  throughout  the  whole  world.  But  the  whole 
fcripture  witnefieth,  and  the  fequel  thereof  plainly  declareth  that 
Chrifl:  is  already  come,  that  by  his  death  he  hath  redeemed  man- 
kind, that  he  hath  aboliflied  the  law.  and  that  he  hath  fulfilled  all 
things  which  all  the  prophets  have  foretold  of  him.  Therefore 
the  law  being  entirely  abolifiied  and  quite  taken  away,  he  hath 
given  unto  us  grace  and  truth.  It  is  not  then  the  law,  nor  the 
works  thereof,  but  it  is  faith  in  Jefus  Chriit  that  maketh  a  man 
righteous. 

Some  tvould  bind  us  at  this  day  to  certain  of  Mofes'  laws  that 
plcafe  them  befl:,  as  the  falfe  apoflles  would  have  done  at  that  time. 
But  this  is  in  no  wife  to  be  fufFercd :  For  if  we  give  Mofes  leave 
to  rule  over  us  in  any  thing,  we  are  bound  to  obey  him  in  all  things. 
Wherefore  we  will  not  be  burdened  with  any  law  of  Mofes.  "VVe 
grant  that  he  is  to  be  read  amongft  us,  and  to  be  heard  as  a  pro- 
phet and  a  witnefs  bearer  of  Chriit :  And  moreover,  that  out  of 
him,  we  may  take  good  examples  of  good  laws  and  holy 
life.  But  we  will  not  fuffer  him  in  any  wife  to  have  dominion  over 
our  confcience.  In  this  cafe  let  him  be  dead  aud  buried,  and  let 
no  man  know  where  his  grave  is,  Deut.  xxxiv.  6. 

The  former  expofition.  viz.  the  negative,  feemeth  to  me  to  be 
more  apt  and  more  fpirituul ;  notwithflanding  both  are  good,  and 
both  do  condemn  the  righteoufnefs  of  the  law.  The  firfl:  is,  That 
wc  are  fo  far  from  obtaining  righteoufnefs  by  the  law,  that  the 
more  we  go  about  to  accompliih  the  law,  the  more  we  tranfgrefj 
the  law.  The  fecond  is,  That  he  who  will  perform  any  piece  of 
the  law,  is  bound  to  keep  the  whole  law.  And  to  conclude,  that 
Chriit  profiteth  them  nothing  at  all  who  will  be  juftified  by  the 
Jaw. 

Hereby  it  appeareth  that  Paul  meaneth  nothing  elfe,  but  that  the 
Jaw  is  a  plain  denial  of  Chrifl,     Now,  it  is  a  wonderful  thing  that 


GALATIANS.  405 

Paul  dare  affirm,  that  the  law  of  Mofes,  which  was  given  by  God 
to  the  people  of  Ifraei,  is  a  denial  of  Chrift.  Why  thea  did  God 
give  it  ?  Before  the  coming  of  Chnft,  and  before  his  manifeftation 
in  the  flefh,  the  law  was  neceflary:  For  the  law  is  our  fchool-maf^ 
ter  to  bring  us  unto  Chrift.  But  now  that  Chrift  is  revealed,  in 
that  we  believe  in  him,  we  are  no  longer  under  the  fchool-mafter. 
Hereof  we  have  fpoken  largely  enough  before  the  end  of  the  iiid. 
chapter.  Whofo  teacheth  then  that  the  law  is  necefTary  to  righte- 
oufnefs,  teacheth  a  plain  denial  of  Chrift  and  of  all  his  benefits ; 
he  maketh  God  a  liar,  yea  he  makeththe  lawalfo  a  liar:  For  the  law 
itfelf  beareth  witnefs  of  Chrift  and  of  the  promifes  made  as  con- 
cerning Chrift,  and  hath  foretold  that  he  (hould  be  a  King  of  grace* 
and  not  of  the  law. 

Verfe  4.   Chr'ijl  is  become  of  no  effeEl  unto  yoUy  ivhofoever  of  you  an 
jufiifed  by  the  law  ;  ye  are  fallen  from  grace. 

Here  Paul  expoundeth  himfelf,  and  fheweth  that  he  {peaketh 
not  finiply  of  the  law  nor  of  the  work  of  circumcifion,  but  of  the 
confidence  and  opinion  that  men  have  to  be  juftified  thereby.  As 
if  he  would  fay,  1  do  not  utterly  condemn  the  law  or  circumcifion, 
(for  it  is  lawful  forms  to  drink,  to  eat  and  to  keep  company  with 
the  Jews  according  to  the  law ;  it  is  lawful  for  me  to  circumcile 
Timothy)  but  to  feek  to  be  juftified  by  the  law,  as  if  Chrift  were 
not  yet  come,  or  being  now  prefent,  he  alone  were  not  able  to  jufti- 
fy,this  is  it  which  I  condemn ;  for  this  is  to  be  feparated  from  Ciirift. 
Therefore  (faith  he)  ye  are  abolifhed  ;  that  is,  yet  are  utterly  void 
of  Chrift  ;  Chrift  is  not  in  you,  he  worketh  not  in  you  any  more  : 
Ye  are  not  partakers  of  Uie  knov/ledge,  the  Spirit,  the  fellowfhip, 
the  favour,  the  liberty,  the  life,  01  the  doings  of  Chrift,  but  ye  are 
utterly  feparate  from  him,  fo  that  he  hath  no  more  to  uo  with  you, 
cor  ye  with  him. 

l  hefe  words  of  Paul  are  diligently  to  be  noted;  that  to  feek  righ- 
teoufnefs  by  the  law,  is  nothing  elfe  but  to  be  feparated  from 
Chrift,  and  to  make  him  utterly  unprofitable.  What  can  be  fpo- 
ken more  mightily  againft  the  law?  What  can  be  fct  againft  this 
thunder-bolt?  Wherefore  it  is  impoflible  that  Chrift  and  the  law 
fliould  dwell  together  in  one  heart;  for  either  the  law  or  Chrift: 
mull:  give  place.  But  if  thou  diink  that  Chrift  and  the  law  can 
dwell  together,  then  be  thou  lure  that  Chrift  dwelleth  not  in  thy 
heart,  but  the  devil,  in  the  likenefs  of  Chrift,  accufing  and  terri- 
fying thee,  and  ftraitly  exadting  of  thee  the  law,  and  the  works 
thereof.  For  the  true  Chrift  (as  I  faid  before)  neither  calleth 
thee  to  a  reckoning  for  thy  fins,  norbiddeth  thee  to  truft  to  thine 
own  works.  And  the  true  knowledge  of  Chrift  or  faith  difput- 
cth  not  whether  thou  haft  done  good  works  to  righteoufnefs,  or  evil 
works  to  condemnation ;  but  fimply  concludeth  after  this  fort,  ii 
thou  have  done  good  works,  thou  art  not  therefore  juftified,  or  if 
ihou  have  done  evil  works,  thou  art  not  therefore  condemned.     I 


404  GALATIANS. 

neither  take  from  good  works  their  praife,  nor  commend  evil  works. 
But  in  the  matter  of  jullification,  I  fay,  we  muft  look  how  we 
may  hold  Chrill  left  if  we  feek  to  be  jultified  by  the  law  we  make 
him  unprofitable  unto  us.  For  it  is  Chrift  alone  that  juftifieth  me 
both  againft  my  evil  deeds,  and  without  my  good  deeds.  If  I 
have  this  pcrfuafion  of  Chrift,  I  lay  hold  on  the  true  Chrift.  But 
if  I  think  that  he  exa(5teth  the  law  and  works  of  me  to  falvation, 
then  he  bccometh  unprofitable  unto  me,  and  I  am  utterly  feparated 
from  him. 

Thefe  are  dreadful  fentences  and  threatcnings  againft  the  righ- 
teoufncfs  of  the  law  and  man's  own  righteoufnefs.  Moreover,  they 
are  alfo  moft  certain  principles,  which  confirm  the  article  of  julH- 
fication.  This  is  then  the  final  conclufion:  Either  thou  muft  lofc 
Chrift,  or  the  righteoufnefs  of  the  law.  If  thou  retain  Chrift, 
thou  art  righteous  before  God:  but  if  thou  ftick  to  the  law,  Chrift 
availeth  thee  nothing:  Thou  art  bound  to  keep  the  whole  law,  and 
thou  haft  now  fentence  already  pronounced  againft  thee.  Curfedbe 
he  thatconfrmeth  not  all  thenx^ords  of  this  laiv  to  do  themy  Deut.  xxvii, 
26.  As  we  have  faid  of  the  law,  fo  we  fay  alfo  of  mens  tradi- 
tions. Either  the  pope,  with  his  religious  rout,  mult  rejed  all 
thofe  things  wherein  hitherto  he  hath  put  his  truft,  or  elfe  Chrift 
ihall  be  unprofitable  to  them.  And  hereby  we  may  plainly  fee 
how  pernicious  and  peftilent  the  popifti  doctrine  hath  been :  For  it 
hath  led  men  quite  away  from  Chrift,  and  made  him  altogether 
unprofitable.  God  complaineth  in  the  xxiiid  of  Jeremiah,  that 
the  prophets  prophefied  lies  and  the  dreams  of  their  own  heart,  to 
the  end  that  his  people  fhould  forget  his  name.  Therefore  like 
as  the  falfe  prophets,  leaving  the  right  interpretation  of  the  law, 
and  the  true  dotSlrine  concerning  the  feed  of  Abraham,  in  whom 
all  nations  of  the  eardi  fliould  be  blefted,  preached  their  own 
dreams,  to  the  end  that  the  people  ftiould  forget  God  ;  even  fo 
the  papifts,  having  darkened  and  defaced  the  dodtrin-3  of  Chrift, 
fo  that  they  made  it  of  none  effed,  taught  and  fet  forth  nothing 
clfe  but  the  dodrine  of  works;  whereby  they  drew  the  whole 
world  away  from  Chrift.  Whofo  earjaellly  confidereth  this  mat- 
ter, cannot  but  fear  and  tremble- 

Verfe  4.    Te  are  fallen  from  grace. 

That  is  to  fay,  ye  are  no  longer  in  the  kingdom  of  grace.  For 
like  as  he  that  is  in  a  Ihip,  on  which  fide  foever  he  falleth  into  the 
Tea,  is  drowned ;  even  fo  he  who  is  fallen  from  grace  mutt  needs 
pcrifh.  He  dierefore  that  v/ill  be  juftified  by  the  law,  is  fallen 
into  the  fca,  and  hath  caft  himfelf  into  danger  of  eternal  death : 
Now,  if  they  fall  from  grace  who  will  be  juftified  by  the  moral 
law;  whither  fliall  they  fall  (I  pray  you)  who  will  be  juftifi- 
ed by  tlieir  own  traditions  and  vows?  Even  to  the  bottom  of 
hell.  No  indeed,  they  fly  up  into  heaven;  for  fo  they  tliemfelves 
h;'ve  tiiugln  us.     Whofoever  live  (they  fay)  according  to  tJie  rule 


GALATIANS.  405 

•f  St.  Francis,  Dominic,  Benedi<5l  or  fuch  other,  the  peace  and 
mercy  of  God  is  upon  them.  Again,  all  they  that  obferve  and 
keep  chafHty,  obedience.  &c.  fhali  have  everlafting  life.  But  let 
thefe  toys  go  to  the  devil  from  whence  they  came,  and  hearken 
what  Paul  teacheth  thee  here;  and  what  Chrifl:  teacheth,  faying, 
He  that  bel'ieveth  on  the  Son ,  hath  e'verla/l'ing  life :  And  he  that  he^ 
lieveth  not  the  SonJJoall  not  fee  I'lfs  :  But  the  wrath  of  God  ahideth 
on  h'tnii  John  iii.  36.  Again,  He  that  believeth  not  is  condemned  al- 
ready f  verfe  18. 

Now,  like  as  all  the  do(n:rine  of  the  papifts  (to  note  this  by  the 
way)  concerning  mens  traditions,  works,  vows  and  merits,  was 
moft  common  in  the  world;  fo  was  it  thought  to  be  the  beft  and 
mofl:  certain  of  all  others;  whereby  the  devil  hath  both  fet  up  and 
eftablifhed  his  kingdom  moft  mightily.  Therefore  when  we  at 
this  day  do  impugn  and  vanquifh  this  dodrine  by  the  power  of 
God's  word,  as  chaff  is  driven  away  by  the  wind,  it  is  no  marvel 
that  fatan  rageth  fo  cruelly  againft  us,  raifeth  up  flanders  and  of- 
fences every  where,  and  fetteth  the  whole  world  on  us.  Then, 
will  fome  man  fay:  It  had  been  better  to  have  held  our  peace, 
for  then  had  none  of  thefe  evils  been  raifed  up.  But  we  ought 
more  to  efteem  the  favor  of  God,  whofe  glory  we  fet  forth,  than 
to  care  for  the  tyranny  of  the  world  which  perfecuteth  us.  For 
what  is  the  pope  and  the  whole  world  in  coraparifon  of  God  ?  In- 
deed we  are  weak,  and  bear  a  heavenly  treafure  in  brittle  and  earthly 
veffels,  2  Cor.  iv.  7.  but  although  the  veflels  be  never  fo  brittle, 
yet  is  the  treafure  ineftimable. 

Thefe  words,  Te  are  fallen  from  grace,  mud  not  be  coldly  or 
flenderly  confidered;  for  they  are  weighty  and  of  great  impor- 
tance. He  that  falleth  from  grace,  utterly  lofeth  the  attone- 
ment,  the  forgivenefs  of  fins,  the  righteoufnefs,  liberty  and  life 
that  Jefus  Chrift  hath  merited  for  us  by  his  death*  and  refurredion ; 
and  inftead  thereof  he  purchafeth  to  himfelf  the  wrath  and  judg- 
ment of  God,  fin,  death,  the  bondage  of  the  devil  and  everlaft- 
ing damnation.  And  this  place  ftrongly  confirmeth  and  fortifieth 
our  dodrine  concerneng  faith  or  the  article  of  juitification,  and 
marveloufly  comforteth  us  againft  the  cruel  rage  of  the  papifts,  that 
perfecute  and  condemn  us  as  heretics,  becaufe  we  teach  this  arti- 
cle. Indeed  this  place  ought  to  fear  the  enemies  of  faith  and 
grace,  that  is,  all  that  feek  righteoufnefs  by  works,  from  perfe- 
cuting  and  blafpheming  the  word  of  grace,  life  and  everlafting  fal- 
vation.  But  they  are  fo  hard  hearted  and  obftinate,  that  feeing 
they  fee  not,  and  hearing  they  hear  not,  and  when  they  read  this 
dreadful  fentence  of  the  apoftle  pronounced  againft  them,  they  un- 
derftand  it  not.  Let  us  leave  them  therefore  to  themfelves :  For 
they  he  Hind  leaders  of  the  blind,  Matlh.  xv.  14. 


4o6  GALATIANS. 

Verfe  5*.   For  ive  through  the  Spirit  wait  for  the  hope  of  r'tghteoufncfs 

by  faith. 

Paul  here  knitteth  up  the  matter  with  a  notable  conclufion,  fay* 
ing,  Ye  will  be  juftified  by  the  law,  by  circumcifion  and  by  v/orksj 
but  we  feek  not  to  be  juftified  by  this  means,  left  Chrift  fliould 
be  made  utterly  unprofitable  unto  us,  and  wc  become  debtors  to 
perform  the  whole  law,  and  fo  finally  fall  away  from  grace;  but 
we  wait  in  Spirit  through  faith  for  the  hope  of  righteoufnefs. 
Every  word  is  here  diligently  to  be  noted,  for  they  are  pithy  and 
full  of  power.  He  doth  not  only  fay,  as  he  is  v/ont :  We  arc  juf- 
tified  by  faith,  or  in  the  Spirit  by  faith,  but  moreover  he  addeth  j 
JVe  nva'it  for  the  hope  of  righteoufnefs^  including  hope  alfo,  that  he 
may  comprehend  the  whole  matter  of  faith. 

Hope,  after  the  manner  of  the  fcriptures,  is  taken   two  ways, 
namely,  for  the  thing  that  is  hoped  for,  and  for  the  affedion  of 
him  that  hopeth.     For  the  thing  that  is  hoped  for,  is  taken  in  the 
ift  chapter  to  the   Coloffians;  For  the  hope's  fake  which  is  laid  up 
for  you  in  heaven;  that  is  to  fay,  the  thing  which  ye  hope  for.    For 
the  affeifbion  of  him  that  hopeth,  it  is  taken  in  the  viiith  chapter  to 
the    Romans,  For  nve  are  faved  by  hope.      So  hope  m  this  place 
alfo  may  be  taken  two  ways,  and  fo  it  yieldeth  a   double  fenfe  J 
The  firlt  is,  we  wait  in  Spirit  through  faith  for  the  hope  of  righte- 
oufnefs, that  is  to  fay,  the  righteoufnefs  hoped  for,  which  (hall  be 
certainly  revealed  in  fuch  time  as  it  pleafeth  the  Lord  to  give  it. 
The  fecond,  we  wait  in  Spirit  by  faith  for  righteoufnefs  with  hope 
and  defire,  that  is  to  fay,  we  are  righteous ;  howbeit,  our  righte- 
oufnefs is  not  yet  revealed,  but  hangeth  yet  in  hope.     For  as  long 
as  we  live  here,  fin  remaineth  in  our  flefh;  there  is  alfo  a  law  in 
our  flefh  and  members,  rebelling  againft  the  law  of  our  mind,  and 
leading  us  captives  unto  the  fervice  of  fin,   Rom.  vii.  23.     Now, 
when  thefe  affeftions  of  the  flefh  do  rage  and  reign,  and  we  on  the 
other  fide  do  through  the   Spirit  wreftle   againft   the  fame,  then 
there  is  a  place  for  hope.     Indeed  we  have  begun  to  be  juftified 
through  fiiith;  whereby  alfo  we  have  received  the  firft  fruits  of  the 
Spirit,  and  the  mortification  of  the  flefh  is  alfo  begun  in  us;  but 
we  are  not  yet  perfectly  righteous.     It  remaineth  then,  that  we  be 
perfedly  juftified,  and  this  is  it  which  we  hope  for.      So  our  righ- 
teoufnefs is  not  yet  in  adual  pofl^eflion,  but  lieth  under  hope. 

This  is  a  fweet  and  a  found  confolation,  whereby  affli(5ted  and 
troubled  confciences,  feeling  their  fin  and  terrified  with  every  fiery 
dart  of  the  devil,  may  be  marvelloufly  comforted.  For  the  feeling 
of  fin,  the  wrath  of  God,  death,  hell  and  all  other  terrors,  arc 
wonderful  ftrong  in  the  conflict  of  confcience ;  as  I  myfelf  being 
taught  by  experience  do  know.  Then  counfel  muft  be  given  to 
the  poor  afHided  in  this  wife  :  Brother,  thou  defireft  to  have  a 
fenfibic  feeling  of  thy  juftification,  that  is,  thou  would  have  fuch  a 
feeling  of  God's  favor,  as  thou  haft  of  thine  own  fin;  but  that 


GALATIANS.  407 

will  not  be.  But  thy  righteoiifncfs  ought  to  furmount  all  feeling 
of  fin;  that  is  to  fay  thy  righteoufnefs  or  juftification  whereupon 
thou  holdeil,  ftandeth  not  upon  thine  own  feeling,  but  upon  thy 
hoping  that  it  fhall  be  revealed  when  it  pleafeth  the  Lord.  Where- 
fore thou  muft  not  judge  according  10  the  feeling  of  (in,  which 
troubleth  and  terrifieth  thee,  but  according  to  the  promife  and 
do<5trine  of  faith,  whereby  Chrift  is  promifed  unto  thee  who  is  thy 
perfe<ft  and  everlafHng  righteoufnefs.  Thus  the  hope  of  the  afflid- 
ed  confifleth  in  the  inward  affedion,  is  ftirred  up  by  faith  in  tho 
midft  of  all  terrors  and  feeling  of  all  fin,  to  hope  that  he  is  righte- 
ous. Moreover,  if  hope  be  here  taken  for  the  thing  which  is 
hoped  for,  it  is  thus  to  be  underftood,  that  that  which  a  man  now 
feeth  not,  he  hopeth  in  time  (hall  be  made  perfedl  and  clearly 
revealed. 

Either  fenfe  may  well  ftand;  but  the  firft  touching  the  inward 
defire  and  affedion  of  hoping,  bringethmore  plentiful  confolation. 
For  my  righteoufnefs  is  not  yet  perfed,  it  cannot  yet  be  felt;  yet 
I  do  not  defpair :  For  faith  fheweth  unto  me  Chrift  in  whom  I 
truft,  and  when  I  have  laid  hold  of  him  by  faith,  I  wrcftle  againft 
the  fiery  darts  of  the  devil,  and  I  take  a  good  heart  through  hope 
againft  the  feeling  of  fin,  afluring  myfelf  that  I  have  a  perfe<5t  righ- 
teoufnefs prepared  for  me  in  heaven.  So  both  thefe  faylngs  arc 
true,  that  I  am  made  righteous  already  by  that  righteoufnefs  which 
is  begun  in  me;  and  alfo  I  am  raifed  up  in  the  fame  hope  againft 
fin,  and  wait  for  the  full  confummatlon  of  perfe<5l  righteoufnefs  in 
heaven.  Thefe  things  are  not  rightly  underftood,  but  when  they 
are  put  in  practice. 

Here  arifeth  a  queftlon,  what  difference  there  is  between  faith 
and  hope.  The  fophifters  and  fchool-men  have  labored  very  much 
in  this  matter,  but  they  could  never  fliew  any  certainty.  Yea.  to 
us  v/ho  travail  in  the  holy  fcriptures  with  much  diligence,  and  alfo 
with  mote  fulnefs  and  power  of  Spirit,  (be  it  fpoken  without  any 
boaft)  it  is  hard  to  find  any  difference.  For  there  is  fo  great  affini- 
ty between  faith  and  hope,  that  the  one  cannot  be  feparate  from 
the  other.  Notwithftanding  there  is  a  difference  between  them, 
which  is  gathered  of  their  feveral  offices,  diverfity  of  working,  and 
of  their  ends. 

Firft,  they  differ  in  refpc(5t  of  their  fubjed,  that  Is,  of  the  ground 
wherein  they  reft  :  For  faith  refteth  in  the  underftanding,  and 
hope  refteth  in  the  will;  but  in  very  deed  they  cannot  be  feparated 
the  one  having  refpeft  to  the  other,  as  the  tv/o  cherubims  of  the 
mercy-feat,  which  could  not  be  divided,  Exod.  xxv.  20. 

Secondly,  They  differ  in  refped:  of  their  office,  that  is,  of  their 
working.  For  faith  telleth  what  is  to  be  done,  It  teacheth,  pre- 
fcribeth,  and  diredeth,  and  it  is  a  knowledge.  Hope  is  an  exhor- 
tation which  ftirreth  up  the  mind  that  It  may  be  ftrong,  bold,  and 
courageous;  that  it  may  fuffer  and  endure  adverfity,  and  in  the 
midft  thereof  wait  for  better  things. 


4o8  G  A  L  A  T I A  N  S. 

Thirdly,  They  differ  as  touching  their  objed,  that  is,  the  fpecial 
matter  whereunto  they  look.  For  faith  hath  for  her  objecl:  the 
truth,  teaching  us  to  cleave  furely  thereto,  and  locketh  upon  the 
word  and  promife  of  the  thing  that  is  promifed.  Hope  hath  for 
herobje(5lthegoodnefsof  God,  and  looketh  upon  the  thing  which 
is  promifed  in  tiie  word,  that  is,  upon  fuch  matters  as  faith  teacheth 
us  to  be  hoped  for. 

Fourthly,  They  differ  in  order  :  For  faith  is  the  beginning  of 
life  before  all  tribulation .  Heb.  xi.  i .  But  hope  cometh  afterwards, 
proceeding  of  tribulation,    Rom.  v.  3. 

Fifthly,  They  differ  by  the  diverfty  of  working  :  For  faith  is  a 
teacher  and  a  judge,  fighting  again fl:  errors  and  herefies,  judging 
fpirits  and  do(51rincs  :  But  hope  is  as  it  were  the  general  or  captain 
of  the  field,  fighting  againfl:  tribulation,  the  crofs,  impatiency, 
hcavinefs  of  fpirit,  weaknefs,  defperation  and  blafphemy,  and  'it 
waiteth  for  good  things  even  in  the  midfl:  of  all  evils. 

Therefore,  when  I  am  inflruded  by  faith  in  the  word  of  God, 
and  lay  hold  of  Chrift.  believing  in  him  with  the  whole  heart,  then 
am  I  righteous  by  this  knowledge.  When  I  am  fo  juftified  by  faith 
or  by  this  knowledge,  by  and  by  cometh  the  devil,  the  father  of 
lies,  and  laboreth  to  extinguiili  my  faith  by  flights  and  fubtilities; 
that  is  to  lay,  by  lies,  errors  and  herefies.  Moreover,  becaufe  he 
is  a  murderer,  he  goeth  about  alfo  to  opprefs  it  by  violence.  Here 
hope  wreftling,  layeth  hold  on  the  thing  revealed  by  faith,  and 
oyereometh  the  devil  that  warreth  againfl:  faith;  and  after  this 
ridlory  followeth  peace  and  joy  in  the  Holy  Ghoft  :  So  that  in 
very  deed  faich  and  hope  can  fcarely  be  difcerned  the  one  from  the 
other,  and  yet  is  there  a  certain  difference  between  them.  And 
that  it  may  be  the  better  perceived,  I  will  fet  out  the  matter  by  a 
fimilitude. 

In  civil  government,  prudence  and  fortitude  do  differ,  and  yet 
thcfe  two  virtues  are  fo  joined  together,  that  they  cannot  eafily  be 
fevered.  Now,  fortitude  is  a  conftancy  of  mind,  which  is  not 
dilcouragcd  in  adverfity,  but  endureth  valiantly,  and  waiteth  for 
better  things.  But  if  fortitude  be  not  guided  by  prudence,  it  is 
but  temerity  and  raflinefs.  On  the  other  fide,  if  fortitude  be  not 
joined  with  prudence,  that  prudence  is  but  vain  and  unprofitable. 
Therefore  like  as  in  ])olicy,  prudence  is  but  vain  without  fortitude; 
even  fo  in  divinity,  faith  without  hope  is  nothing :  For  hope  en- 
Qureth  adverfity,  and  is  conflant  therein,  and  in  the  end  overcom- 
cth  all  evils.  And  on  the  other  fide,  like  as  fortitude  without 
])rudence  is  rafimefs,  even  fo  hope  without  faith  is  a  prefumption 
in  fpirit,  and  a  tempting  of  God  ;  for  it  hath  no  knowledge  of 
Chrift  and  of  the  truth  which  faith 'teacheth,  and  therefore  it  is 
out  a  blind  rafhnefs  and  arrogancy.  Wherefore  a  godly  man  be- 
fore all  things,  mufl  have  a  right  underffanding  infl:ruded  by  faith, 
according  to   which  the  mind  may  be  guided  in  afHiaion,  that  it 


GALATIANS.  409 

may  hope  for  thofe  good  things  which  faith  hath  revealed  and 
taught. 

To  be  fliort,  faith  is  conceived  by  teaching;  for  thereby  the 
mind  is  inftruded  what  the  truth  is.  Hope  is  conceived  by  exhor- 
tation ;  for  by  exhortation  hope  is  ftirrcd  up  in  afflidions,  which 
confirmeth  him  that  is  already  juftified  by  faith,  that  he  be  not 
overcome  by  adverfities,  but  that  he  may  be  able  more  ftrongly  to 
refill  them.  Notwithftanding,  if  the  fpark  of  faith  fhould  not  give 
light  to  the  will,  it  could  not  be  perfuaded  to  lay  hold  upon  hope. 
We  have  faith  then,  whereby  we  are  taught,  we  underftand  and 
know  the  heavenly  wifdom,  apprehend  Chriif,  aqd  continue  in  his 
grace.  But  as  foon  as  we  lay  hold  upon  Chrift  by  faith,  and 
confefs  him,  forthwith  our  enemies,  the  world,  the  flefh  and  the 
devil  rife  up  againft  us,  hating  and  perfecuting  us  mofi  cruelly 
both  in  body  and  fpirlt.  Wherefore  we  thus  believing  and  juftified 
by  faith  in  fpirit,  do  wait  for  the  hope  of  our  righteoufnefs  :  And 
we  v/ait  through  patience,  for  we  fee  and  feel  the  flat  contrary. 
For  the  woild,  with  his  prince  the  devil,  affaulteth  us  mightily 
both  within  and  v/ithout.  Moreover,  fin  yet  dill  remaineth  in  us, 
which  driveth  us  into  heavlnefs.  Notwithftanding  we  give  not  over 
for  all  this,  but  raife  up  our  minds  ftrongly  through  faith,  v/hich 
lighteneth,  teacheth  and  guldeth  the  fame.  And  thus  we  abide 
firm  and  conftant,  and  overcome  all  adverfities  through  him  who 
hath  loved  us,  until  our  righteoufnefs  which  we  believe  and  wait 
for,  be  revealed.  By  faith  therefore  we  began,  by  hope  we  con- 
tinue, and  by  revelation  we  fhall  obtain  the  whole.  In  the  mean 
time  whilft  we  live  here,  becaufe  we  believe,  we  teach  the  word 
and  pubhfli  the  knowledge  of  Chrift  unto  others.  This  doing  we 
fuifcr  perfecution  (according  to  this  text,  I  believedj  therefore  have 
Ifpoken;  I  ivas  greatly  aJ^iSled,  Pfal.  cxvi.  ic.)  with  patience, 
being  Ibengthened  and  encouraged  through  hope;  whereunto  the 
fcripture  exhorteth  us  with  mofi:  fweet  and  comfortable  promifes 
taught  and  revealed  unto  us  by  faith.  And  thus  doth  hope  ipring 
up  and  ir.creafe  in  us.  That  nve  through  patience  and  comfort  of  the 
fcripf tires  might  have  hope,    Rom.  xv.  4. 

Paul,  therefore,  not  without  caufe  joineth  patience  In  tribulati- 
ons, and  hope  together,  in  the  vth  and  viiith  to  the  Romans,  and 
in  other  places  alfo,  for  by  them  hope  is  ftlrred  up.  But  faith  (as 
alfo  I  have  fliewed  before )  goeth  before  hope ;  for  it  Is  the  begin- 
ning of  life,  and  beginneth  before  all  tribulation;  for  it  learneth 
Chrift,  and  apprehendeth  him  without  the  crofs.  Notv.'Ithftand- 
ing  the  knowledge  of  Chrift  cannot  be  long  without  the  crofs, 
without  troubles  and  conflidts.  !n  this  cafe  the  mind  muft  be  filr- 
red  up  to  a  fortitude  of  fpirit  (for  hope  is  nothing  elfe  but  a  fpirl- 
tual  fortitude  as  faith  is  nothing  elfe  but  a  fplritual  prudence)  which 
confifteth  in  fijffei  ing,  according  to  this  faying,  That  through  pa- 
t'tence,  &.c.  Thcfe  three  things  then  dwell  together  In  the  faith- 
ful, viz.      Faith,  which  teach  the  truth,  and  defendeth  from  er- 

03 


4IO  GALATIANS. 

rors;  hope,  which  cndureth  and  overcometh  all  advcrfitlcs,  as 
"well  bodily  asghollly;  and  charity,  which  worhcth  all  good  things, 
as  it  toiloweth  in  the  text.  And  fo  is  a  man  entire  and  perfed  in 
this  life,  as  well  within  as  without,  until  the  righteoufncfs  be  rc- 
vea.led  which  he  waiteth  for;  and  this  fhall  be  a  perfect  and  an 
everlafting  righteoufncfs. 

Moreover,  this  place  contalneth  both  a  (ingular  docftrine  and 
confolation.  As  touching  the  dodrine,  it  fheweth  that  we  are 
made  righteous  not  by  the  works,  facrifices  or  ceremonies  of 
Mofes'  law,  much  lefs  by  the  works  and  traditions  of  men,  but  by 
Chrill  alone.  Whatfoever  is  in  us  befides  him,  is  of  the  flefli 
and  not  of  the  fpirit.  Whatfoever  then  the  world  counteth  to 
be  good  and  holy  without  Chrift,  is  nothing  elfe  but  fm,  error, 
and  flefli.  Wherefore  circumcifion  and  the  oblervation  of  the  law, 
alio  the  works,  religions  and  vows  of  the  monks,  and  of  all  fuch 
as  truft  in  their  own  righteoufncfs,  are  altogether  carnal.  But  we 
(faith  Paul)  are  far  above  all  thefe  things  in  the  fpirit  and  inward 
man :  For  we  poffefs  Chrift  by  faith,  and  in  the  midft  of  our  af- 
fli<5lions  through  hope  we  wait  for  that  righteoufncfs  which  we 
poflefs  already  by  faith. 

The  comfort  is  this,  that  in  ferious  confii(5ls  and  terrors,  where- 
in the  feeling  of  (in,  heavinefs  of  fpirit,  defperation,  and  fuch  like, 
is  very  flrong  (for  they  enter  deeply  into  the  heart,  and  mightily 
aflault  it)  thou  mufl  not  follow  thine  own  feeling:  for  if  thou  do, 
thou  wilt  lay,  I  feel  the  horrible  terors  of  the  law  and  the  tyran- 
ny of  fin,  not  only  rebelling  againfl:  me,  but  alfo  fubduing  and 
leading  me  captive  and  I  feel  no  comfort  or  righteoufncfs  at  all. 
Therefore  I  am  a  Tinner  and  not  righteous.  If  I  be  a  (inner  then 
am  I  guilty  of  everlafting  death.  But  agalnfl:  this  feeling  thou 
muft  wreftle,  and  fay.  Although  1  feel  myfelf  utterly  overwhelm- 
ed and  (wallowed  up  with  fin  and  my  heart  telleth  me  that  God- 
is  offended  and  angry  with  mc,  yet  in  very  deed  it  is  not  true, 
but  that  mine  own  ienfe  and  feeling  fo  judgeth.  The  word  of 
God  (which  in  thefe  terrors  I  ought  to  follow,  and  not  mine  own 
fenfe)  leacheth  a  far  other  thing,  namely,  That  God  is  7:igh  unto 
them  that  are  of  a  broken  hearty  andfavdh  fuch  as  be  of  a  contrite 
fpirily  Pfal,  xxxiv.  i8.  Alfo,  He  defpifeth  not  an  humble  and  a 
contrite  hearty  Pfal.  li.  17.  Moreover,  Paul  fheweth  here,  that 
they  who  are  jultified  in  fpirit  by  faith,  do  not  yet  feel  the  hope 
of  righteoufncfs,  but  wait  ftill  for  it. 

Wherefore  when  the  law  accufeth  and  fin  terrifieth  thee,  and 
thou  feeleft  nothing  but  the  wrath  and  judgment  of  God,  defpair 
not  for  all  that,  but  take  unto  thee  the  armour  of  God,  the  (hicld 
of  faith,  the  helmet  of  hope,  and  the  fword  of  the  fpirit,  and 
try  how  good  and  how  valiant  a  warrior  thou  art.  Lay  hold  of 
Chrift  by  faith,  who  is  the  Lord  of  the  law  and  fin,  and  of  all 
things  elfe  which  accompany  them.  Believing  in  him  they  are 
juIliSed;  which   thing  reafon  and  ihc  feeling  of  thine  own  heart 


GALATIANS.  411 

when  thou  art  tempted,  do  not  tell  thee,  but  the  word  of  God. 
Moreover,  in  the  midft  of"  thefe  conflids  and  terrors,  which  often 
Return  and  exercife  thee,  wait  thou  patiently  through  hope  for 
righteoufnefs  which  thou  haft  now  by  faith,  although  it  be  yet  but 
begun  and  imperfe«5l,  until  it  be  revealed  and  made  perfed  in  the 
kingdom  of  heaven. 

But  thou  wilt  fay,  I  feel  not  myfelf  to  have  any  righteoufnefs, 
or  at  the  leaft,  I  feel  it  but  very  little.  Thou  muft  not  feel,  but 
beheve  that  thou  haft  righteoufnefs.  And  except  thou  believe 
that  thou  art  righteous,  thou  doft  great  injury  unto  Chrift,  who 
hath  cleanfed  thee  by  the  wafliing  of  water  through  the  v/ord, 
Eph>  v.  76,  who  alfo  died  upon  the  crofs,  1  Cor.  xv.  3.  con- 
demned fin  and  killed  death,  that  through  him  thou  mighteft  ob- 
tain righteoufnefs  and  everlafting  life.  Thefe  things  thou  canft  not 
deny,  (except  thou  wilt  openly  fhew  thyfelf  to  be  wicked  and 
blafphemous  againft  God,  and  utterly  to  defpife  God,  all  his  pro- 
mifes,  Jefus  Chrift  with  all  his  benefits)  and  fo  confequentiy  thou 
canft  not  deny  but  that  thou  art  righteous. 

Let  us  learn  therefore  in  great  and  horrible  terrors,  when  our 
confcience  feeleth  nothing  but  fin,  and  judgeth  that  God  is  angry 
with  us,  and  that  Chrift  hath  turned  his  face  from  us,  not  to  follow 
the  fenfe  and  feeling  of  our  own  heart,  but  to  ftick  to  the  word  of 
God,  which  faith  that  God  is  not  angry,  but  looketh  to  the  aiHi6l- 
ied  and  to  fuch  as  are  troubled  in  fpirit,  and  tremble  at  his  word, 
Ifa.  Ixvi.  2,  and  that  Chrift  turneth  not  himfelf  away  from  fuch  as 
labor  and  are  heavy  laden,  but  refrefheth  and  comForteth  them, 
Matth.  xi.  28.  This  place  therefore  teacheth  plainly,  that  the 
law  and  works  bring  unto  us  no  righteoufnefs  or  comfort  at  all ;  but 
this  doth  the  Holy  Ghoft  only  in  the  faith  of  Chrift,  who  raifeth 
up  hope  in  terrors  and  tribulations,  which  endureth  and  overcometh 
all  adverfities.  Very  few  there  are  that  know  how  weak  and  fee- 
ble faith  and  hope  are  under  the  crofs,  and  in  the  confli(5t.  For 
it  feemeth  they  are  but  as  fmoking  flax,  Ifa  xlii.  3.  which  is  rea- 
dy by  and  by  to  be  put  out  with  a  vehement  wind.  But  the  faith- 
ful, who  believe  in  the  midft  of  thefe  affaults  and  terrors  hoping 
againft  hope ;  that  is,  lighting  through  faith  in  the  promife  as 
touching  Chrift,  againft  the  feeling  of  fin  and  of  the  wrath  of  God; 
do  afterwards  find  by  experience,  that  this  fpark  of  faith  being 
very  little  (as  it  appeareth  to  natural  reafon ;  for  reafon  can  fcarcely 
feel  it)  is  as  a  mighiy  fire,  and  fwalloweth  up  all  our  fins,  and  all, 
our  errors. 

There  is  nothing  more  dear  or  precious  in  all  the  wor|d  to  the 
true  children  of  God,  than  this  dodrine  :  For  they  that  underftand 
this  dodrine,  do  know  that  whereof  all  the  world  is  ignorant; 
namely,  that  fm,  death  and  all  other  miferies,  afHii^ipns  and  cala- 
mities, as  well  corporal  asfpiritual,  do  turn  to  the  benefit  and  pro- 
fit of  the  eleft.     Moreover,  they  know  that  God  is  mofl  near  unto 


412 


GALATIANS. 


them,  when  he  feemetli  to  be  farthefl:  off,  and  that  he  is  a  mo(t 
merciful  and  loving  Saviour,  when  he  feemeth  to  be  mcft  angrv, 
to  afflidt  and  to  deltroy.  Alfo  they  know  that  they  have  an  ever- 
lafting  righteoufnefs,  which  they  wait  for  through  hope,  as  a  certain 
and  fure  poiTeffion  laid  up  for  them  in  heaven,  even  when  they  feel 
the  horrible  tcrrc/s  of  lin  and  death.  Moreover,  that  they  arc  then 
lords  of  ail  things,  when  they  are  moil  deftitute  of  all  things, 
according  to  that  faying.  Having  nothing  and  yet  poffeJJ'mg  all  l!o:ngSy 
2  Cor.  vi.  lo.  This  (faith  the  fcripture)  is  to  conceive  comfort 
through  hope.  But  this  cunning  is  not  learned  without  gre^t  and 
often  temptatiorrs. 

-Verfe  6.   Per  in  jefus  Ctjrjjl  mithsr  ch'cumcifion  availelh  any  iJnngy 
■nor  umirc'ui?i£J/iotif  bui  Jaiih  'which  ivorkelh  by  love. 

That  is,  faith   whicfh -is  not  feigned  nor  hypocritical,  but  true 
and  lively.     This  is  that  faith  which  exercifeth  and  requireth  good 
works  through  lore.     It  is  as  much  to  fay  as,  He  that  will  be  a 
true  chridian  indeed,  or  one  of  Chrift's  kingdom,  mufl:  be  a  true 
believer.     Now,  he  believeth  not  truly  if  works  of  charity  follow 
not  his  faith.     So  on  both  hands,  as  well  on  the  right  hand  as  on 
the  left,  he  fhutteth  hypocrites  out  of  GhrKPs  kingdom.     Or  the 
left  hand,  he  fliutteth  out  the  Jews,  and  all  fuch  as  will  work  their 
own  falvation,  faying,  In    Chrijl  ntilher  circumci/ion ;  that  is,  no 
works,  no  fervice,  no  worHiipping,  no  kind  of  life  in  the  world, 
but  faith  without  any  tnlft  in  works  or  merits  availeth  before  God. 
'On  the  right  hand,  he   fliutteth  out   all  flothful  and  idle  perfons, 
who  fay.  If  faith  jurtify  without  works,  then  let  us  work  nothing, 
but  let  us  only  believe  and  do  what  we  lift.     Not  fo,  ye  enemies 
of  grace  :   Paul  faith  otherwife.     And  althorgh  it  be  true  that  only 
"faith  juftifieth,  yet  he  fpeakcth  here  of  faith  in  another  refped,  viz. 
that  after  it  hath  juftified,  it  is  not  idle,  but  occupied  and  exerci- 
fed  in  working  through  love.     Paul  therefore  in  this  place  fettctli 
forth  the  whole  life  of  a  chriflian  man,  namely,  that  inwardly  it 
confifteth  in  faith  towards  God,  and  outwardly  in  charity  and  good 
works  towards  our  neighbour.     So  that  a  man  i?  a  perfect  chrilHan 
inwardly  through  faith  before   God,  who  hath   no  need  of  our 
^ works,  and  outwardly  before  men,  whom  our  faith  profiteth  noth- 
ing, but  our  charity   or  our   works.     Therefore  when  we  have 
heard   or   underftood  of  this   form  of  chriftian  life,  viz.  that  it  is 
faith  and  charity  (as  i  have  faid)  it  is  not  yet  declared  what  faith 
or  Vv'hat  charity  is;  for  this  is  another  queftion.      For  as  touching 
-faith,  or  the  inward  nature,  force,  and  ufe  of  faith,  he  hath  fi)0- 
■  ken  before,  where  he  fliewed  that  it  is  our  righteoufnefs,  or  rather 
our  juftification  before  God.     Here  he  joineth  it  with  charity  and 
work?,  that  is    he  fpeaketh  of  the  external  ofiiee  thereof,  which 
is  to  ftir  up  to  do  good  works,  and  to  bring  forth  in  us  the  fruits 
of  churity  to  the  profit  of  our  neighbour. 


GALATIANS.  4?^ 

■^erfe  7.    Te  did  run  tvelli  tvho  did  hinder  ye,  that  ye  jl^auVd  nai 

obey  the  truth  ? 

Thefe  are  plain  words.  Paul  affirmeth  that  he  teacheth  theni 
the  truth,  and  the  felf-f^ime  thing  that  he  taught  them  before,  and 
that  they  ran  well  To  long  as  they  obeyed  the  truth,  that  is,  they 
beUeved  and  lived  rightly;  but  now  they  do  not  fo,  .fince  thej 
were  mifled  by  the  falfe  apoWes.  Moreover,  he  ufeth  herje  ancAT 
kind  of  fpeech,  in  calling  the  chriftian  life  a  courfe  or  , a  race  : 
For  among  the  Hebrews,  to  run  or  to  walk,  iignlEeth  as  much  as 
to  live  or  to  be  converfant.  The  teachers  do  run  when  they  te^cich 
purely,  and  the  hearers  or  learners  do  run  when  they  receive  ,t'ie 
Word  with  joy,  and  when  the  fruits  of  the  Spirit  do  follow.  Which 
thing  was  done  as  long  as  Paul  was  prefent,  as  he  witnefTeth  before 
in  the  iiid  and  ivth  chapters.  And  here  he  faith,  Te  did  rim  iveU; 
that  is,  all  things  went  forward  well  and  happily  among  you;  ye 
lived  very  well,  ye  went  on  the  right  way  to  everlafticg  life,  which 
the  word  of  God  promifcd  you,  &c. 

The  words,  Te  did  run  luell,  contain  in  them  a  fingular  comfort. 
This  temptation  oft;entimes  exercifeth  the  godly,  that  their  life 
feemeth  unto  them  to  be  rather  a  certain  flow  creeping,  than  a  run- 
ning. But  if  they  abide  in  found  dodrine,  and  walk, in  the  Spirit 
let  this  nothing  trouble  them  though  their  doings  feem  to  go  flowly 
forward,  or  rather  creep,  God  judgeth  far  otherwifc.  For  that 
which  feemeth  unto  us  to  be  very  flow  and  fcarcely  to  creep,  run- 
neth fwiftly  in  God's  fight.  Again,  that  which  is  to  us  nothing 
elfe  but  forrow,  mourning  and  death,  is  before  God  joy,  mirth 
'and  true  happinefs.  Therefore  Chrift  faith,  Bhjfed  ■  are  ye.  that 
mourn;  for  ye Jlsidl  her omfortedy  Matth.  v.  4.  Te  JJoall laugh ,  S:c. 
Xiuke  vi.  2 1 .  All  things  fhall  turn  to  the  befl:  to  them  who  believe 
in  the  Son  of  God,  be  it  forrow,  or  be  it  death  itfelf.  Therefore 
they  are  true  runners  indeed  and  whatfoever  they  do,  it  runneth 
well  and  goeth  happily  forward  by  the  furtherance  of  God's  Spirit, 
"who  cannot  abide  flow  proceedings. 

Verfe  7.     Who  did  hinder  you,  that  yejhouldnot  obey  the  truth  ? 

They  are  hindered  in  this  courfe  who  fall  away  from  faith  and 
.;grace  to  the  law  and  works  ;  as  it  happeneth  to  the  Galatiaqs, 
being  mifled  and  feduced  by  the  falfe  apoflles,  whom  covertly  he 
reprehend eth  with  thefe  words.  Who  did  hinder you^  thatyefiouhl 
not  obey  the  truth  P  Gal.  v.  7,  In  like  manner,  he  faid  before  in 
the  iiid  chapter,  Who  hath  beivitched you,  ihatyejloouldnct  obey  the 
truth?  And  here  Paul  flieweth  by  the  way,  that  men  are  fo 
flrongly  bewitched  with  falfe  dcdiine,  that  they  embrace  lies  and 
hcreiies  in  the  flead  of  the  truth  and  fJDiritual  <io<flrine.  And  on 
the  other  fide,  they  fay  and  fwear  that  the  found  doctrine  which  be- 
fore they  loved,  is  erroneous ;  and  that  their  error  is  found  doflrinc 
muintainipg  and  defending  the  fame  with  all  their  pov/er.     Even 


414  GALATIANS. 

fo  the  falfe  apoflles  brought  the  Galatians  (who  ran  well  at  tlie  be* 
ginning)  into  this  opinion,  to  believe  that  they  erred  and  went  very 
flowly  forward  when  Paul  wastheirteacher.  But  afterwards  they  be- 
ingfeduced  by  the  falfe  apoftles,  andfailing  quite  away  from  the  truth 
were  fo  ftrongly  bewitched  with  tlieir  falic  perfuafions,  that  they 
thought  themfelves  to  be  in  an  happy  (latc,  and  that  they  ran  very 
well.  The  fame  happeneth  at  this  day  to  fuch  as  are  leduced  by 
the  fe(5larles  and  fantafHcal  fpirits.  Thv.refore  I  am  wont  to  fay, 
that  fidling  in  dodrine  cometh  not  of  man,  but  of  the  devil,  and  is 
moll  perilous,  viz.  even  from  the  high  heavens  to  the  bottom  of 
hell.  For  they  that  continue  in  error,  are  fo  far  off  from  acknow- 
ledging their  fin,  that  they  maintain  the  fame  to  be  high  righteouf- 
neis.     Wherefore  it  is  impoiTible  for  them  to  obtain  pardon. 

Verfe  8.   This  perfuafton  comelh  not  of  him  that  callethyou. 

This  is  a  great  coafolation  and  a  fingular  doctrine,  whereby 
Paul  fheweth  how  the  falfe  perfuafions  of  fuch  as  are  deceived  by 
wicked  teachers,  may  be  rooted  out  of  their  hearts.  The  falfe  a- 
poftlcs  were  jolly  fellows,  and  in  outward  appearance  far  pafling 
Paul,  both  in  learning  and  godlinefs.  The  Gaiatians  being  de- 
ceived with  this  goodly  fiiew,  fuppofed  that  when  they  heard  them, 
they  heard  Chritl  himfelf,  and  therefore  they  judged  their  perfua- 
fion  to  be  of  Chrift.  Contrarlwife,  Paul  fheweth  that  this  perfuafion 
and  docftrlne  was  not  of  Chrifl,  who  had  called  them  in  grace,  but 
of  the  devil ;  and  by  this  means  he  Won  many  of  them  from  this 
falfe  perfuafion.  Likewlfe  we  at  this  day  revoke  many  from  error 
that  were  feduced,  when  we  fhew  that  their  opinions  are  fantaflical, 
wicked  and  full  of  blafphemies. 

Again,  thfs  confolatlon  pertalneth  to  all  thofe  that  are  aifli(5led, 
who  through  temptation  conceive  a  falfe  opinion  of  Chrifl.  For 
the  devil  is  a  marvellous  perfuader,  and  knoweth  how  to  amplify 
the  lealt  fin,  yea,  a  very  triiie,  in  fuch  fort  that  he  who  is  tempted 
(hall  think  It  to  be  a  mofl:  heinous  and  horrible  crime,  and  worthy 
of  eternal  damnation.  Here  the  troubled  confcience  muft  be  com- 
forted and  raifed  up,  in  fuch  fort  as  Paul  raifed  up  the  Galatians, 
viz.  that  this  cogitation  or  perfuafion  cometh  not  of  Chrift,  foraf- 
much  as  it  fighteth  againft  the  word  of  thegofpel,  which  painteth 
out  Chrifl,  not  as  an  accufer,  a  cruel  exa<rtor,  &c.  but  as  a  meek 
humble-hearted,  and  a  merciful  Saviour  and  Comforter. 

But  if  fatan  (who  is  a  cunning  workman,  and  will  leare  noway 
uneffayed)  overthrow  this,  and  lay  againll  thee  the  word  and  ex- 
ample of  Chrifi  in  this  wife  :  True  it  is,  that  Chrifl  is  meek  gen- 
tle and  merciful,  but  to  thof^  only  who  are  holy  and  righteous  : 
Contrarlv.'ife  to  finners  he  threatenedi  wrath  and  deflruftion,  Luke 
xiii.  27.  Alfo  he  pronounceth  that  the  unbelievers  are  damned 
already,  John  Hi.  18.  Moreover,  Chrlll  wrought  many  good 
works  ;  he  fufFered  alfo  many  evils,  and  commandeth  us  to  follow 
bis  example.     But  tliy  life  is  neithsf  according  to  Chtifl's  word, 


GALATIANS.  415 

nor  his  example  :  For  thou  art  a  finner,  and  there  is  no  faith  in 
thee  ;  Yea,  thou  haft  done  no  good  at  all,  and  therefore  thofe  fen- 
tences  which  fet  forth  Chrift  as  a  fevere  Judge,  do  belong  to  thee, 
and  not  thofc  comfortable  fentences  which  fliew  him  to  be  a  loving 
aad  a  merciful  Saviour,  &c.  Here  let  him  that  is  tempted,  com- 
fort himfelf  after  th's  manner. 

The  fcripture  fctteth  out  Chrifl  unto  us  two  manner  of  ways : 
Firft,  as  a  gift ;  if  I  take  hold  of  him  in  this  fort,  I  can  want  no- 
thing ;  For  in  Chrjjl  are  bid  all  the  treafiires  of  ivlfdom  and  knonv' 
ledge  Col.  ii.  3.  He,  with  all  that  is  in  him,  is  made  unto  me  of 
God,  righteoufnefs,  fa  unification  and  redemption,  i  Cor.  i.  30. 
Therefore,  although  I  have  committed  both  many  and  grievous 
fins  ;  yet  notwithflanding,  if  I  believe  in  him,  they  fhall  all  be 
fwallowed  up  by  his  righteoufnefs.  Secondly,  the  fcripture  fetteth 
him  forth  as  an  example  to  bo  followed.  Notwithflanding  I  will 
not  fuffer  this  Chrift  (I  mean  as  he  is  an  example)  to  be  fet  before 
me,  but  only  in  the  time  of  joy  and  gladnefs  when  I  am  out  of 
temptation  (where  I  can  fcarcely  follow  the  thoufandth  part  of  his 
example)  that  I  may  have  him  as  a  mirror  to  behold  and  view  how 
much  is  yet  wanting  in  me,  that  I  become  not  fecure  and  carelefs. 
But  in  the  time  of  tribulation  I  will  not  hear  nor  admit  Chrift,  but 
as  a  gift,  who  dying  for  my  fins,  hath  beftowed  upon  me  his  righ- 
teoufnefs, and  hath  done  and  accompliflied  tliatfor  me,  which  was 
wanting  in  my  life  :  For  he  is  the  end  of  the  lanv  for  righteoufnefs  to 
every  one  that  lelie'vethi   Rom.  x.  4. 

It  is  good  to  know  thefe  things,  not  only  to  the  end  that  every 
one  of  us  may  have  a  lure  and  a  certain  remedy  in  the  time  of  temp- 
tation, whereby  we  may  efcHew  that  venom  of  defperation ,  where- 
with fatan  thinketh  to  poifori  us ;  but  alfo  to  the  end  we  may  be 
able  to  relid  the  furious  fe6laries  and  fchifmatics  of  our  time.  For 
the  anabaptilts  count  nothing  more  glorious  in  their  whole  dodtrine, 
than  that  they  feverely  urge  the  example  of  Chrift  and  the  crofs  : 
Specially  feeing  the  fentences  are  manifeft  wherein  Chrift  com- 
mendeth  the  crofs  to  his  difciples.  We  muft  learn  therefore  how 
we  may  withftand  this  fatan,  transforming  himfelf  into  the  likenefs 
of  an  angel :  Which  we  fliall  do  if  we  make  a  difference  between 
Chrift  fet  forth  unto  us  fometinies  as  a  gift,  and  fometimes  as  an 
example.  The  preaching  of  him  both  ways  hath  his  convenient 
time,  which  if  it  be  not  obferved,  the  preaching  of  falvation  may 
be  turned  into  poifon.  Chrift  therefore  muft  be  fet  forth  unto 
thofe  who  are  already  caft  down  and  bruifed  through  the  heavy 
weight  and  burden  of  their  fins,  as  a  faviour  and  a  gift,  and  not 
as  an  example  or  a  law-giver.  But  to  thofe  that  are  fecure  and 
obftinate,  he  muft  be  fet  forth  as  an  example.  Alfo  the  hard  fen- 
tences of  the  fcripture,  and  the  horrible  examples  of  the  wrath  of 
God  muft  be  laid  before  them  ;  as  of  the  drowning  of  the  whole 
world,  of  the  deftrudion  of  Sodom  and  Gomorrah,  and  fuch  like, 
that  they  may  repent.     Let  every  chriftian  therefore,  v/hen  he  is 


4i6  GALATIANS. 

uniiiicd  and  afflicfled,  le;irn  te  cafl:  away  the  falfc  pc rfuafi on s  which 
he  hath  conceived  of  Chrill:,  and  let  him  fa}',  O  curfcd  fat;in, 
why  doii  thou  now  diipute  with  me  of  doing  and  working,  feeing 
I  am.tei'rified  and  afflicted  for  my  fins  already  ?  Nay,  rather,  feeing 
I  now  labour  and  am  heavy  laden,  Matth.  xi.  28.  1  will  not 
hearken  unto  thee  who  art  an  accufer  and  a  deflroyer,  but  to  Chrifl: 
the  Saviour  of  mankind,  who  faith,  that  he  came  into  the  world 
to  fave  fmners,  to  comfort  fuch  as  are  in  terror,  anguifh  and  dof- 
pcration,  and  to  preach  deliverance  to  the  captives,  &c.  This  is 
the  Uue  ChiiO:.  and  there  is  none  other  but  he.  I  can  fcek  exam- 
ples of  holy  life  of  Abraham,  Ifaiah,  John  Baptift,  Paul  and  other 
faints  ;  but  they  cannot  forgive  my  fins,  they  cannot  deliver  me 
from  the  power  of  the  devil  and  from  death,  they  cannot  fave  me 
asui  give  me  everla(Hng  life.  For  thefe  things  belong  to  Chrifl  a- 
lunQy  whom  God  the  Father  hath  fealed  ;  therefore  I  will  not 
hear-  thee  nor  acknowledge  thee  for  my  teacher,  O  fatan,  but 
Chrilt,  of  whom  the  Father  hath  faid.  This  is  my  beloved  Son^  in 
nvhom  I  am  ivcll  pkafed :  Hear  ye  him,  Matth.  xvii.  5.  Let  us 
Ifi^nia  this^  wife  to  comfort  ourlelves  through  faith  in  temptation, 
3Jid  in  the  'perfuafion  of  falfe  dodrine  ;  elfe  the  devil  will  either 
feduee  us  by  his  minifters,  or  kill  us  with  his  fiery  darts. 

Verfe  9.     A  Utile  leaven  leavemth  the  luholc  lump. 

This  whole  epiflle  fufficiently  witnefTeth  how  Paul  was  grieved 
v/itH  the  fall  of  the  Galatians,  and  how  often  he  beat  into  their 
minds  (fiDmctiraes  chiding,  and  fometimes  intreating  them)  the 
exceeding  great  and  horrible  enormities  that  fiiould  enfae  upon 
this  their  fall,  unlefs  they  repented.  This  fatherly  and  aj)of}:olical 
cars  and  admonition  of  Paul  moved  fome  of  them  nothmg  at  all: 
Fov  many  of  them  acknowledged  Paul  no  more  for  their  teacher, 
but  preferred  the  falfe  apofiles  far  above  him;  of  whom  they  thought 
themfelves  to  have  received  the  true  dodrine,  and  not  of  Pauk 
I^'Ioreovcr,  the  falfe  apoftles  (no  doubt)  flandered  Paul  among 
the  Galatians,  faying,  that  he  was  an  oblHnate  and  contentious 
fellow,,  who  for  a  light  matter  would  break  the  unity  of  the  church- 
es, and  for  no  other  caufe,  but  that  he  alone  would  be  counted 
and  be  magnified  of  them.  Through  this  falle  acculation  they 
made  Paul  very  odious  unto  many. 

Some  other  who  had  not  yet  utterly  forfaken  his  doctrine, 
thought  tliat  there  was  no  danger  in  difTenting  a  little  from  him  in 
the  doctrine  of  juftification  and  faith.  Wherefore  when  they  heard 
tluit  Paul  made  fo  heinous  a  matter  of  that  which  feemed  unto  them 
to  be  but  light  and  of  Imall  importance,  they  marvelled,  and  thus 
they  thought  with  themfelves  :  Be  it  fo  that  we  have  fwerved 
fomcthing  from  the  do<fl:rine  of  Paul,  and  that  there  hath  been  fome 
fault  in  us;  yet,  that  being  but  a  fmall  matter,  he  ought  to  wink 
thereat,  or  at  lead  not  fo  vehemently  to  amplify  it,  left  by  the  oc- 
cafion  thereof  the  concord  of  the  churches  (hould  be  broken. 


GALATIANS.  417 

Whereunto  he  anfwereth  with  this  fentence  :  A  hith  leaven  leaven.' 
eih  (or  maheth  four )  the  nvhole  lump  of  dough.  And  this  is  a  ca- 
veat or  admonition  which  Paul  ftandeth  much  upon.  And  we 
aifo  ought  greatly  to  efteem  the  fame  at  this  day.  For  our  ad- 
verfaiies  in  like  manner  obje<5l  againfl  us,  that  we  are  contentious, 
obflinate,  and  intractable  in  defending  our  do61:rine,  and  even  in 
matters  of  no  great  importance.  But  thcfe  are  the  crafty  fetches 
of  the  devil,  whereby  he  goeth  about  utterly  to  overthrow  our 
dodvine.  To  this  we  anfwer  therefore  with  Paul,  that  a  lilile 
haven  maketh  four  the  whole  lump. 

In  philofophy,  a  fmall  fault  in  the  beginning,  is  a  great  and 
foul  fauit  in  the  end.  So  in  divinit)',  one  little  error  overthrow- 
eth  the  whole  doftrine.  Wherefore  we  muft  feparate  life  and  doc- 
trine far  afunder.  The  dodrine  is  not  ours,  feut  God's,  whofc 
minifters  only  we  are  called  ;  therefore  we  may  not  change  or  di- 
mLnifn  one  tittle  thereof.  The  life  is  ours  ;  therefore  as  touching 
that,  we  are  ready  to  do,  to  fufFer,  to  forgive,  &c.  whatfoever 
our  adverfaries  (hall  require  of  us,  fo  that  faith  and  dodrine  may 
remain  found  and  uncorrupt ;  of  which  we  fay  always  with  Paul, 
A  little  leaven  leaveneth^   ^c> 

A  fmall  mote  in  the  eye  hurteth  the  eye.  And  our  Saviour 
Chrlfl:  faith,  l^he  light  of  the  body  is  the  eye  :  Therefore  ivhen  thine 
eye  is  Jingle,  thy  whole  body  alfo  is  full  of  light  :  But  luhen  thine  eye 
is  evil,  thy  body  alfo  is  full  of  darhnefs,  Luke  xi.  34.  Again,  If 
thy  whole  body  therefore  be  full  of  light,  having  no  part  darh,  the 
whole  foall  be  full  of  light .f  ver.  36.  "  By  this  allegory  Chrift  figni- 
lieth  that  the  eye,  that  is  to  fay,  the  doitiine  ought  to  be  moft 
ilmple,  clear  and  fincere,  having  in  it  no  darknefs,  no  cloud,  &c« 
And  James  the  apoflle  faith,  He  that  ojfendeth  in  one  point,  is  guilty 
of  all,  chap.  ii.  10.  This  place  therefore  maketh  very  much  for 
us  againfl:  thefe  cavillers,  who  fay,  that  we  break  charity,  to  the 
great  hurt  and  damage  of  the  churches.  But  we  proteii  that  we 
defire  nothing  more  than  to  be  at  unity  with  all  men  ;  fo  that  they 
leave  unto  us  the  dodrine  of  faith  entire  and  uncorrupt :  to  which 
all  things  ought  to  give  place,  be  it  charity,  an  apoftle,  or  an  an- 
gel from  heaven. 

Let  us  fufFer  them  therefore  to  extol  charity  and  concord  as 
much  as  they  lift  ;  but  on  the  other  fide,  let  us  magnify  the  majefty 
of  the  word  and  faith.  Charity  may  be  neglefted  in  time  and 
place  without  any  danger ;  but  fo  cannot  the  word  and  faith  be. 
Charity  fuffereth  all  things,  giveth  place  to  all  rhen,  i  Cor.  xiii.  4. 
Contrariwife,  faith  fuffereth  nothing,  giveth  place  to  no  man. 
Charity  in  giving  place,  in  believing,  in  giving  and  forgiving,  is 
oftentimes  deceived,  and  yet  notwithftanding  being  fo  deceived, 
it  fuffereth  no  lofs  which  is  to  be  called  true  lofs  indeed,  that  is 
to  fay,  it  lofeth  not  Chrift.  Therefore  it  is  not  offended,  but  con- 
tmueth  ftill  conftant  in  well-doing,  yea,  even  towards  the  unthank- 

••  H3  ■ 


4i8  GALATIANS. 

ful  and  unworthy.  Contrariv/ife,  in  the  matter  of  faith  and  fal- 
vation,  when  men  teach  Ues  and  errors  under  the  colour  of  the 
truth,  and  feduce  many,  here  hath  charity  no  place  :  For  here  wc 
lofe  not  any  benefit  bellowed  upon  the  unthankful,  but  we  lofe  the 
word,  faith,  Chrifl  and  everlafting  life.  Let  it  not  move  us  there- 
fore, that  they  urge  fo  much  the  keeping  of  charity  and  concord  : 
For  whofo  loveth  not  God  and  his  word,  it  is  no  matter  what  or 
how  much  he  loveth. 

Paul  therefore,  by  this  fentencc  admonifheth,  as  well  teachers 
as  hearers,  to  take  heed  that  they  efleem  not  the  doflrine  of  faitK 
as  a  light  matter,  wherewith  they  may  dally  at  their  pleafure.  It 
is  a  bright  fun-beam  coming  down  from  heaven,  which  lighteneth, 
dire»5leth  and  guideth  us.  Now,  like  as  the  world  with  all  his 
wifdom  and  power,  is  not  able  to  ftop  or  turn  away  the  beams  of 
the  fun  coming  down  from  heaven  to  the  earth  ;  even  fo  can  there 
nothing  be  added  to  the  do«51:rine  of  faith,  or  taken  from  it ;  for 
that  is  an  utter  defacing  and  overthrowing  of  the  whole. 

Verfe  lo.     /  have  confidence  in  you  through  the  Lordy^ 

As  if  he  would  fay,  I  have  taught,  adnionifhed  and  reproved 
you  enough,  fo  that  ye  would  hearken  unto  me.  Notwithftand- 
ing  I  hope  well  of  you  in  the  Lord.  Here  rifeth  a  queftion.  Whe- 
ther Paul  doth  well  when  he  faith,  he  hath  a  good  hope  or  trufl:  of 
the  Galatians,  feeing  the  holy  fcripture  forbiddeth  any  truft  to  be 
put  in  men.  Both  faith  and  charity  have  their  truft  and  belief,  but 
after  divers  forts,  by  reafon  of  the  diverfity  of  their  objeds.  Faith 
trufleth  in  God,  and  therefore  it  cannot  be  deceived  ;  charity  be- 
lieveth  man,  and  therefore  it  is  often  deceived.  Now,  this  faith 
that  fpringeth  of  charity  is  fo  neceffary  to  this  prefent  life,  that 
without  it  life  cannot  continue  in  the  world.  For  if  one  man 
fhoiild  not  believe  and  truft  another,  what  life  fhould  we  live  upon 
earth?  The  true  chriftians  do  fooner  believe  and  "ive  credit  throuoh 
charity,  than  the  children  of  this  world  do.  For  faith  towards 
man  is  a  fruit  of  the  Spirit  or  of  chriftian  faith  in  the  godly.  Here- 
upon Paul  had  a  truft  in  the  Galatians,  yea,  though  they  were 
fallen  from  his  do61rine  ;  but  yet  in  the  Lord.  As  if  he  fliould 
fay,  I  have  a  truft  you  fo  far  forth  as  the  Lord  is  in  you,  and  ye 
in  him  ;  that  is,  fo  far  as  ye  abide  in  the  truth  :  From  which,  if 
you  fall  away,  feduced  by  the  minifters  of  fatan,  I  will  not  truft 
unto  you  any  more.  Thus  it  is  lawful  for  the  godly  to  truft  and 
believe  men. 

Verfe  lo.   That  you  nvill  he  none  otherwtfe  minded: 

To  wit,  concerning  dodrine  and  faith,  than  I  have  taught  you, 
and  ye  have  learned  of  me:  That  is  to  fay,  I  have  good  hope  of 
you,  that  ye  will  not  receive  any  other  dodrine  which  fhall  be 
contrary  to  mine. 


GALATIANS.  419 

Verfc  I O.  B}tt  he  that  troubleth  you,  Jloall  bear  his  judgment^  luho^ 

foever  he  be. 

By  this  fentence,  Paul,  as  it  were  a  judge  fitting  upon  the 
judgment  feat,  condemneth  the  falfe  apoftles,  calling  them  by  a 
very  odious  name,  troublers  of  the  Galatians ;  whom  they  efteem- 
ed  to  be  very  godly  men,  and  far  better  teachers  than  Paul,  And 
withal  he  goeth  about  to  terrify  the  Galatians  with  this  horrible 
fentence ;  whereby  he  fo  boldly  eonderaneth  the  falfe  apoftles,  to 
the  end  that  they  fhould  fly  their  falfe  dodlrine  as  a  moft  dange- 
rous plague.  As  if  he  fhould  fay.  What!  mean  ye  to  give  ear 
to  thofe  peftilent  fellows,  who  teach  you  not,  but  only  trouble  you? 
The  dodlrine  that  they  deliver  unto  you,  is  nothing  elfe  but  a 
trouble  to  your  confciences.  Wherefore  how  great  foever  they  be, 
they  (hall  bear  their  condemnation. 

Now,  a  man  may  underftand  by  thefe  words,  Whofocver  he 
ley  that  the  falfe  apoftles  in  outward  appearance  were  very  good 
and  holy  men.  And  peradventure  there  were  amongft  them  ibme 
notable  difciple  of  the  apoftles,  of  great  name  and  authority.  For 
it  is  not  without  caufe  that  he  ufeth  fuch  vehement  and  pithy  words. 
He  fpeaketh  after  the  fame  manner  alfo  in  the  ift  chapter,  faying, 
But  though  nve^  or  an  angel  from  heaven^  preach  any  other  gofpel  un- 
to you,  than  that  which  <we  have  preached  unto  you^  let  him  be  ac- 
curftd.  And  it  is  not  to  be  doubted,  but  that  many  were  offend- 
ed with  this  vehemency  of  the  apoflle,  thinking  thus  with  them- 
felvcs.  Wherefore  doth  Paul  break  charity  ?  Why  is  he  fo  obftinatc 
in  fo  fmall  a  matter  ?  Why  doth  he  fo  rafhly  pronounce  fentence 
of  eternal  damnation  againft  thofe  that  are  miniflers  as  well  as  he  ? 
He  paffeth  nothing  of  all  this;  but  proceedeth  on  dill,  and  curfeth 
and  condemneth  all  thofe  that  pervert  the  doftrine  of  faith,  be 
they  never  fo  highly  efteemed,  feem  they  never  fo  holy  and  learn- 
ed. 

Wherefore  (as  I  give  often  warning)  we  mufl:  diligently  dif- 
cern  between  dodrinc  and  life.  Doftrine  is  heaven,  life  is  the 
earth.  In  life  is  fin,  error,  uncleannefs  and  mifery,  mingled  with 
vinegar,  as  the  proverb  faith.  There  let  charity  wink,  forbear, 
be  beguiled;  believe,  hope  and  fuffer  all  things;  there  let  forgive- 
nefs  of  fins  prevail  as  much  as  may  be,  fo  that  fin  and  error  be  not 
defended  and  maintained.  But  in  doctrine ,  like  as  there  is  no  er- 
ror, fo  hath  it  no  need  of  pardon.  Wherefore  there  is  no  com- 
parifon  between  do<flrine  and  life.  One  little  point  of  do(5trine  is 
of  more  value  than  heaven  and  earth;  and  therefore  we  cannot 
abide  to  have  the  leaft  jot  thereof  to  be  corrupted.  But  we  can 
very  well  wink  at  the  offences  and  errors  of  life.  For  we  alfo  do 
err  in  life  and  converfaiion,  yea,  all  the  faints  err;  and  this  do 
they  earneftly  confefs  in  the  Lord's  prayer,  and  in  the  articles  of 
our  faith.  But  our  do(in:rine,  blefied  be  God,  is  pure;  we  have 
all  the  articles  of  faith  grounded  upon  the  holy  fcripture.     Thofe 


420  GALATIANS. 

the  devil  would  gladly  corrupt  and  overthrow.  Therefore  he  afj 
fuulteth  us  To  craftily  with  this  goodly  argument,  that  we  ought 
not  to  break  charity  and  the  unity  of  the  churches. 

Verfe  l  I .   jind  /,  brethren^  if  I  yet  preach  circumci/tort,  <ivhy  do  I 
yet  fujrr  perfecution  ?  Then  is  the  offence  of  the  crofs  ceafed. 

Paul  idbouring  by  all  means  poflible  to  call  the  Galatians  back 
again,  reafoneth  now  by  his  own  example.  T  have  procured  to 
myfelf  (faith  he)  the  hatred  and  perfecution  of  the  priefls  and  el- 
ders, and  of  my  whole  nation,  becaufe  I  take  away  righteoufnefs 
from  circumcifion.  Ads  xiii.  $c.  which  if  I  would  attribute  unto 
it,  the  jews  would  not  only  ceafe  to  perfecute  me,  but  alfo  would 
love  and  hip,hly  commend  me*  But  now,  becaufe  1  preach  the 
gofpel  of  Chrirt  and  the  righteovifnefs  of  faith,  abolifhing  the  law 
and  circumcifion,  therefore  I  fuffer  perfecution.  Contrariwife, 
the  falfe  apoflles,  to  avoid  the  crofs  and  this  deadly  hatied  of  the 
Jewifh  nation,  do  preach  circumcifion;  and  by  this  means  they  ab- 
ftaln  and  retain  the  favor  of  the  Jews,  as  he  faith  in  the  vith  chap- 
ter following;  They  compel  you  to  he  circumcifedj  &c.  Moreover, 
they  would  gladly  bring  to  pafs,  that  there  fhall  be  no  diffention, 
but  peace  and  concord  between  the  Gentiles  and  the  Jews;  but 
that  is  impolTible  to  be  done  without  the  lofs  of  the  dodrine  of 
faith,  which  is  the  dodrine  of  the  crofs,  and  full  of  offences. 
Wherefore  he  faith,  If  I  yet  preach  circumcifion^  'why  do  lyetfnffef 
perfecution?  Then  is  the  offence  of  the  crofs  ceafed.  He  meaneth 
that  it  were  a  great  abfurdity  and  inconveniency,  if  the  offence  of 
the  crofs  fhould  ceafe.  After  the  fame  manner  he  fpeaketh,  i  Cor. 
i.  17.  Chrijlfent  me  to  preach  the  gofpel^  not  ivith  nvifdom  of  ivords^ 
Irjl  the  crofs  of  Chrifl fhould  he  made  of  none  effed.  As  if  he  had 
faid,  I  would  not  that  the  offence  and  crofs  of  Chrift  fhould  be 
abolifhed. 

Here  may  fome  man  fay :  The  Chriflians  then  are  mad  men, 
to  caft  themfelves  into  danger  of  their  own  accord :  For  what  do 
they  elfe  by  preaching  and  confefiing  the  truth,  but  procure  unto 
themfelves  the  hatred  and  enmity  of  the  whole  world,  and  raifc 
offences?  This  (faith  Paul)  doth  nothing  at  all  offend  or  trouble 
me,  but  maketh  me  more  bold,  and  caufeth  mc  to  hope  well  of 
the  happy  fuccefs  and  increafe  of  the  church  which  flourifhcth  and 
f'Toweth  under  the  crofs:   For  it  behoveth  that  Chrift  the  head  and 

O 

fpoufeof  the  church,  fliould  reign  in  the  midfl  of  all  his  enemies* 
Plal.  ex.  On  the  contrary  part,  when  the  crofs  is  abolifhed,  and 
the  rage  of  tyrants  and  heretics  ceafeth  on  the  one  fide,  and 
offences  on  the  other  fide,  and  all  things  are  in  peace,  the  devil 
keeping  the  entry  of  the  houfe,  this  is  a  fure  token  that  the  pare 
ilo6trine  of  God's  is  taken  away. 

Bernard  confidcring  this  thing,  faith  that  the  church  is  then  in 
it:i  befl:  llatc,  when  fatan  aflaultcth  it  on  every  fide,  as  well  by 
fubtlc  il'^^hti  as  by  viohnce;  and  comrarlwife,  that  it  is;  tlien  i« 


GALATIANS.  421 

Worft  eafe  wheu  it  is  mod  at  eafe.  And  he  alledged  very  well 
and  to  the  purpofe  that  fentence  of  Hezekiah  in  hisTong;  BehoU^ 
for  peace  I  had  great  hiltzrnefs.  Idi.  xxxviil.  1  7.  app]3'ing  it  to  the 
church,  living  in  eafe  and  quietnefs.  Wherefore  Paul  taketh  it  for  H 
mod  certain  iign  that  it  is  not  the  gofpel,  if  it  be  preached  in  peace* 
Contrariwife,  the  world  taketh  it  for  a  moft  certain  fign,  that  the 
gofpel  is  heretical  and  feditious  dodlrine,  becaufe  it  feeth  great  up. 
roars,  tumults,  offences  and  fedts,  and  fuch  like  to  follov/  tha 
preaching  thereof.  *  Thus  God  fometirnes  ilieweth  hirnfel£ 
in  the  fimilitude  of  the  devil,  and  the  devil  likewife  (lieweth 
himfelf  in  the  likenefs  of  God;  awd  God  will  be  known  under  thq. 
fimilitude  of  the  devil,  and  will  have  the  devil  known  under  tha" 
likenefs  of  God. 

The  crofs  immediately  followeth  the  dovflrine  of  the  word,  ac- 
cording to  that  faying,  Pfal.  cxvi.   1 0.  /  believcdy  therefore  ha^ve  I 
fpoken  :  I  was  greatly  ajfli^ed.     Now,  the  crofs  of  tlie  chriftian  is- 
perfecution,  with  reproach  and  ignominy,   and  without  any  com- 
paffion,  and  therefore  it  is  very  offenfive.      Firfl,  they  fuffer  as  the 
ifileft  people  in  the  world,  and  fo  did  the  prophet  liaiah  forefliev/ 
even  of  Chrifl  himfelf,  chap.  liii.  He  tvas  reputed  amongst  the  I'j'iched. 
Moreover,  murderers  and  thieves  have  their  puniPaments  qualifiedj 
and  men  have  compafTion  on  them.     Here  is  no  oifence  or  flander 
joined  with  the  punifhment.     Contrariwife,  like  as  the  world  judg- 
eth  the  chrilHan  to  be  of  all  other  men  the  mod  peftilent  and  per- 
nicious, fo  doth  it  think  that  no  torments  are  fuflicient  to  punifh 
them  for  their  heinous  offences.     Neither  is  it  moved  with  any 
compaifion  towards  them,  but  putteth  them  to  the  moft  opprobrious 
and  fhameful  kinds  of  death  that  can  be.     And  it  thinketh  that  it 
gaineth  hereby  a  double  commodity  :   For  firft,  it  Imagineth  that  it 
doth  high   fervice  unto  God  in  kiUing  of  them,    Jojin  xvi.  2,  3. 
Secondly,  that  the  common  peace  and  tranquillity  is   reftored  and 
eftablifhed  by  taking  away  fuch  noifome  plagues.     Therefore  the 
death  and  crofs  of  the  faithful  is  full  of  oifences.      But  let  not  this 
reproachful  dealing  (faith  Paul)  and  the  continuance  of  ChrifPs 
crofs  and  offence  thereof  move  you  ;  but  rather  let  it  confirm  you. 
For  as  long  as  the  crofs  endureth,  itfhall  go  well  with  the  gofpel. 
In  like  manner  Chrift  alfo  comfoiteth  his  difciples  in  Matt.  v. 
11,    12.   Blejfed  are  ye  (faith  he)  ivhen  men  Jhall  revde yoit^  and 
perfecute  yoxt^  and JlmU  fay  all  manner  of  evil  againfl  you  fdfeJy  for 
my  fake.      Rejoice  and  he  exceeding  glad  :  For  great  is  your  reivard 
in  heaven  :  For  fo  perfcciited  they  the  prophets  luho  'were  before  you. 
The  church   cannot  fuffer  this  rejoicing  to  be  wreifed  from  her. 
Wherefore  I  Would  not  wifli  to  be  at  concord  with  the  pope,  the 
bifhops,  the  princes,  and  the  fe(5larie3,  unlefs  they  would  confent  un- 
to our  dodrine.    For  fuch  concord  were  a  certain  token  that  we  had 

*  He  mcuncth  that  God  fometimes  inpuniniing,  fheweth  himfelf  asfh^iigh 
itwere  rrot  he,  but.  Satan:  And  contrariwife,  Saran  when  he  fiattereth,{hew- 
cfch  hiaifclf  as  though  be  were  God  aud  not  Satan. 


422  GALATIANS. 

lofl  the  true  doflrine.  To  be  fhort.  as  long  as  the  church  teach- 
cth  the  gofpel,  it  mufl:  fuffer  perfecution.  For  the  gofpel  fetteth 
forth  the  mercy  and  glory  of  God  ;  it  difclofeth  the  mahce  and 
flights  of  the  devil,  painteth  him  out  in  his  true  colours,  and  pluck- 
eth  him  from  the  counterfeit  vifor  of  God's  majefty.  whereby  he 
deceiveth  the  whole  world,  that  is  to  fay,  it  fheweth  that  an  wor- 
shippings, religious  orders  invented  by  men,  and  traditions  con- 
cerning fingle  life,  meats  and  fuch  other  things,  whereby  men 
think  to  defervc  forgivenefs  of  fins  and  everlafting  life,  are  wick- 
ed things  and  devilifli  doctrines.  There  is  nothing  then  that  more 
flirreth  up  the  devil,  than  the  preaching  of  the  gofpel.  For  that 
plucketh  from  him  the  dfTembled  vifor  of  God,  and  bewrayeth  him 
to  be  as  he  is  indeed,  that  is  to  fay,  the  devil,  and  not  God.  Where- 
fore it  cannot  be  but  that  as  long  as  the  gofpel  floiirifheth,  the  crofs 
and  the  offence  thereof  muft  needs  follow  it,  or  elfe  truly  the  devil 
is  not  rightly  touched,  but  flenderly  tickled.  But  if  he  be  rightly  hit 
indeed,  he  refteth  not,  but  beginneth  horribly  to  rage,  and  to  raife 
up  troubles  every  where. 

If  chriftians  then  will  hold  the  word  of  life,  let  them  not  be 
afraid  or  offended  when  they  fee  that  the  devil  is  broken  loofe  and 
rageth  every  where,  that  all  the  world  is  in  an  uproar,  that  tyrants, 
exercife  their  cruelty,  and  herefies  fpring  up ;  but  let  them  affure 
themfelves  that  thefe  are  figns,  not  of  terror,  but  of  joy,  as  Ch rift 
himfelf  expoundeth  them,  faying,  Rejoice^  and  be  exceeding  glad, 
^c.  Matth.  V.  12.  God  forbid  therefore  that  the  offence  of  the 
crofs  fliould  be  taken  away.  Which  thing  fhould  come  to  pafs,  if 
we  ihould  preach  that  which  the  prince  of  this  world  and  his  mem- 
bers would  gladly  hear,  viz.  the  righteoufnefs  of  works.  Then 
(hould  we  have  a  gentle  devil,  a  favorable  world,  a  gracious  pope, 
and  merciful  princes.  But  becaufe  we  fet  forth  for  the  benefits 
and  glory  of  Chriit,  they  perfccutc  and  fpoil  us  both  of  our  goods 
and  lives. 

Vcrfe  12.  I  would  they  '-were  even  cut  ojf  ivho  trouble  you. 

Is  this  the  part  of  an  apoftle,  not  only  to  denounce  the  falfe 
apoftles  to  be  troublers  of  tiie  church,  to  condemn  them  and  to 
deliver  them  to  Satan,  but  alfo  to  wifti  that  they  might  be  utterly 
rooted  out  and  periOi  ?  And  what  is  this  elfe  but  plain  curfing  ? 
Paul  (as  I  fuppofe)  alludcth  here  to  circuracifion.  As  if  he  would 
fay,  They  compelled  you  to  cut  off  the  fore-fldn  of  your  flefhj 
but  I  would  that  they  themfelves  might  be  utterly  cut  off  by  the 
root. 

Here  rifeth  a  queftion  :  Whether  it  be  lawful  for  chriftians  to 
curfc  ?  Why  not  ?  Howbeit  not  always,  nor  for  every  caufe;  but 
when  the  matter  is  come  to  this  point,  that  God's  word  muft  be  evil 
fpoken  of,  and  his  dodlrine  blafphemed,  and  fo  confequently  God 
himfelf,  then  mult  we  turn  this  fentcnce  and  fjiy  :   BleiTed  be  God 


GALATIANS.  425 

and  his  word,  and  whatfoever  is  without  God  and  his  word,  accurfed 
be  it;  yea,  though  it  be  an  apoftle  or  an  angel  from  heaven.  So  he 
faid  before  in  Gal.  i.  8  Though  ive,  or  an  angel  from  heaven, 
preach  any  other  gofpel  unto  you,  than  that  tuhich  lui  have  preached 
unto  you^  let  him  be  nccurfed. 

Hereby  it  may  appear  how  great  a  matter  Paul  made  or  a  little 
leaven,  who  for  the  fame  durfl  curfe  the  falfe  apofUes,  who  in 
outward  appearance  were  men  of  great  authority  and  holinefs.  Let 
not  us  therefore  make  little  account  of  the  leaven  of  dodrine  :  For 
although  it  be  never  fo  little,  yet  if  it  be  negle<5led,  it  will  be  the 
caufe  that  by  little  and  little  the  truth  and  our  falvation  ihall  be 
loft,  and  God  himfelf  be  denied.  For  when  the  word  is  corrupt- 
ed, and  God  denied  and  blafphemed  (which  muft  needs  follow  if 
the  word  be  corrupted  t  there  remaineth  no  hope  of  falvation.  But 
for  our  parts  if  we  be  curfed,  railed  upon  and  flain,  there  is  yet 
one  that  can  raife  us  up  again,  and  deliver  us  from  the  curfe,  death 
and  hell. 

Wherefore  let  us  learn  to  advance  and  extol  the  majefty  and  au- 
thority of  God's  word  :  For  it  is  no  fmall  trifle  (as  brain-lick, 
heads  furmife  at  this  day)  but  every  tittle  thereof  is  greater  than 
heaven  and  earth.  Wherefore  in  this  refpedt  we  have  no  regard 
of  chriftian  charity  or  concord,  but  we  fit  as  it  were  on  the  judgment 
feat,  that  is,  we  curfe  and  condemn  all  men,  who  in  the  leaft 
point  do  deface  or  corrupt  the  majefty  of  God's  word;  for  a  little 
leaven  maketh  four  the  nvhole  lump.  But  if  they  leave  us  God*s 
word  entire  and  found,  we  are  not  only  ready  to  keep  charity  and 
peace  with  them,  but  alfo  we  offer  ourfelves  to  be  their  fervants, 
and  to  do  for  them  whatfoever  we  are  able  :  If  not,  let  them  pe- 
rilh  and  be  caft  down  into  hell;  and  not  only  they,  but  even  the 
whole  world  alfo,  fo  that  God  and  his  pure  word  do  remain  : 
For  as  long  as  he  remaineth,  life,  falvation,  and  the  faithful  Ihall 
alfo  remain. 

Paul  therefore  doth  well  in  curfing  thofe  troublers  of  the  Gala- 
tians,  and  in  pronouncing  fentence  againft  them,  viz.  that  they 
are  accurfed  with  all  that  they  teach  and  do,  and  in  wiihing  that 
they  might  be  cut  off,  efpecially  that  they  might  be  rooted  out  of 
the  church  of  God,  that  is,  that  God  fhould  not  govern  nor  prof- 
per  their  doctrine,  nor  their  doings.  And  this  curfing  proceedeth 
from  the  Holy  Ghoft.  As  Peter  alfo  in  A<5ls  viii.  20.  curfetk 
Simon  the  forcerer,  Thy  money  perijh  ivith  thee.  And  the  holy 
fcripture  oftentimes  ufeth  curfing  againft  fuch  troublers  of  mens  con- 
fciences,  and  chiefly  in  the  Pfalms,  as  Pfal.  Iv.  15.  Let  death 
fei%e  upon  them,  and  let  them  go  doivn  quick  into  hell.  Alfo,  The 
nuichedjhall  he  turned  into  hell,  and  all  the  nations  that  forget  God^ 
Pfal.  ix.  17. 

Hitherto  Paul  hath  fortified  the  place  of  juftification  with  ftrong 
and  mighty  arguments.  Moreover,  to  the  end  he  might  omit  no- 
thing, here  and  there  he  hath  intermingled  chidings,  praifings, 


414  GALATIANS. 

exhoitations,  thrcatenings,  and  fuch  like.  In  the  end  he  addeth 
adfo  his  awn  example;  namely^,  that  he  fuftereth  perfecution  for  thii- 
djoclrine,  thereby  admoniflilng  all  the  faithful,  not  to  be  oliended 
oi-  difmayed  when  they  fliall  fee  fuch  uproars,  feds  and  offences. 
rnifed  up  in  the  time  of  the  gofpel,  but  rnther  to  rejoice  and  be 
glad  :  For  the  more  the  world  rageth  againft  the  gofpel,  the  more 
tbe  gofpel  profpereth  and  goeth  happily  forwards. 

This  confolation  ought  at  this  day  to  encourage  us;  for  it  is 
CfTviaiu  that  the  world  hatcth  and  pcrfecuteth  us  for  no  other  caufe, 
hut  for  tiiat  we  profefs  the  truth  of  the  gofpel.  It  doth  not  accufe 
us  for  theft,  murder,  whoredom  and  fuch  like;  but  it  detefteth 
and  abhoiTcth  usbecaufewe  teach  Chrift  faithfully  and  purely,  and 
give  not  over  the  defence  of  the  truth.  Therefore  we  may  be  out 
of  all  doubt,  that  this  our  dodrine  is  holy  and  of  God,  becaufe 
the  world  hateth  it  fo  bitterly  :  For  otherwife  there  is  no  doiflrine 
fo  wicked,  fb  fooliih  and  pernicious,  which  the  world  doth  not 
gladly  admit,  embrace  and  defend  :  And  moreover,  it  reverently 
entertaineth,  cheriflveth  and  flattereth  the  profeffors  thereof,  and 
dwth  all  that  may  be  done  for  them.  Only  the  true  dodiine  of 
the  gofpel,  life  and  falvation,  and  the  miniilers  thereof,  it  utterly 
iibhorreth  and  worketh  all  the  fpite  that  may  be  divifed  again fl:  them. 
It  is  an  evident  token  therefore,  that  the  world  is  fo  cruelly  bent 
againll  us  for  no  other  thing,  but  becaufe  it  hateth  the  word. 
Wherefore  when  our  adverfaries  charge  us,  that  there  raifeth  no- 
thing of  this  dodrine  but  wars,  feditions,  offences,  feds,  and 
ojslier  fuch  infinite  enormities,  let  us  anfwer,  Blcffed  be  the  day 
ritiher/in  aue  may  fee  thefe  tl/rngs  But  the  whole  world  is  in  an  up- 
rear.  And  well  done  :  For  if  the  world  were  not  fo  troubled,  if 
the  devil  did  not  rage  and  ftir  up  fuch  broils,  we  fhould  not  have 
the  pure  dodrine  of  the  gofpel,  which  cannot  be  preached,  but 
thefe  broils  and  confufions  mud:  needs  follow.  Therefore  that 
which  ye  count  to  be  a  great  evil,  we  take  to  be  a  fpecial  hap» 
pinefsNi 

Thf  do&rine  of  good  works,. 

Now  follow  exhortations  and  precepts  of  life  and  good  works. 
For  it  is  the  cuiloni  of  the  apolHes,  after  they  have  taught  faith 
ai^d  inftruded  mens  confciences,  to  add  precepts  of  good  works, 
whereby  they  exhort  the  faithful  to  exercife  the  duties  of  charity 
OKe  towards  another.  And  reafon  itfelf,  after  a  fort,  teacheth 
and  undtrfhindcth  this  part  of  dodrine;  but  as  touching  the  doc-r 
trine  of  faith,  it  knoweth  nothing  at  all.  To  the  end  therefore 
that  it  might  ap])ear  that  chrifHan  dodtrine  doth  not  deftroy  good 
works,  or  fight  againft  civil  ordinances,  the  apofUe  alfo  exhorteth 
us  ro  exercife  ourfelves  in  good  works,  and  in  an  honcft  outward 
converfation,  and  to  keep  charity  and  concord  one  with  another. 
The  world  cannot  therefore  juftly  accufe  the  chriftians  that  they 
d^flroy  good  works,  that  they  are  troublers  of  the  public  peace, 


GALATIANS.  425 

civil  honefty,  &c.  for  they  teach  good  works  and  all  other  virtues 
better  than  all  the  philofophers  and  magiftrate?  of  the  world,  hecaufe 
they  adjoin  faith  in  their  doings. 

Verfc  13.  For,  hrethren,  ye  have  been  called  unto  liberty,;  only  ufc 
not  liberty  for  an  occqfiqn  to  thejlejh,  but  by  love  fsfve  one  another^ 

As  if  he  would  fay.  Ye  have  now  obtained  liberty  through 
Chrifl:;  that  is,  ye  are  far  above  all  laws  as  touching  confcience  and 
before  God ;  ye  are  blefied  and  faved,  Chrift  is  your  life,  Col.  iii.  4. 
Therefore  although  the  law,  fin  and  death  trouble  and  terrify  you, 
yet  can  they  not  hurt  you  nor  drive  you  to  defpair.  And  this  is 
your  excellent  and  ineftimablc  liberty.  Now  ftandeth  it  you  in 
hand  to  take  good  heed,  that  ye  ufc  not  that  liberty  as  an  occali- 
on  to  the  flefh. 

This  evil  is  common  and  the  mod  pernicious  of  all  others,  that 
Satan  IHrreth  up  in  the  do^lrine  of  faith,  namely,  that  in  very 
many  he  turneth  this  liberty,  wherewith  Chrilf  hath  made  us  free, 
into  the  liberty  of  the  flefli.  Of  this  the  apofHc  Jude  alfo  complain- 
eth  inhis  epiftle.  '7^ here  are  certain  kicked  men  crept  in  unaivares^ 
(faith  he)  turning  the  grace  of  our  God  into  lafcivioufnefs,  Jude  4. 
For  the  fiefh  is  utterly  ignorant  of  the  doflrine  of  grace ;  it  know- 
eth  not  that  we  are  made  righteous,  not  by  works,  but  by  faith 
only,  and  that  the  law  hath  no  authority  over  us.  Therefore 
when  it  heareth  the  do<51rine  of  faith,  it  abufeth  and  turneth  it  in- 
to lafcivioufnefs,  and  by  and  by  thus  it  gathereth:  if  we  be  with- 
out the  law,  let  us  then  live  as  we  lift,  let  us  do  no  good,  let  us 
give  nothing  to  the  needy,  and  let  us  not  fuffer  any  evil,  for  there 
is  no  law  to  conftrain  us  or  bind  us  fo  to  do. 

Wherefore  there  is  danger  on  either  fide;  although  the  one  is 
more  tolerable  than  the  other.  If  grace  or  faith  be  not  preached, 
no  man  can  be  faved;  for  it  is  faith  alone  that  juftifieth  and  faveth. 
On  the  other  fide,  if  faith  be  preached  (as  of  neceffity  it  muft  be) 
the  moft  part  of  men  underlland  the  doctrine  of  faith  carnally, 
and  draw  the  liberty  of  the  fpirit  into  the  liberty  of  ilefii.  This 
may  we  fee  in  all  kinds  of  life,  as  well  of  the  high  as  the  low. 
All  boaft  themfelves  to  be  profeflbrs  of  the  gofpel,  and  all  boalt 
of  chriftian  liberty,  and  yet  ferving  their  own  lufts,  they  give 
themfeves  to  covetoufnefs,  plcafures,  pride,  envy  and  fuch  other 
vices.  No  man  doth  his  duty  faithfully,  no  man  charitably  ferv- 
eth  the  neceflity  of  his  brotlicr.  The  grief  hereof  maketh  me 
fometimes  fo  impatient,  that  many  times  I  wifh  fuch  fwine  which 
tread  precious  pearls  under  their  feet,  were  yet  ftill  remaining  un- 
der the  tyranny  of  the  pope;  for  it  is  impoflible  that  this  people 
of  Gomorrah  fhould  be  governed  by  the  gofpel  of  peace. 

Moreover,  even  we  who  teach  the  word,  do  not  now  our  duty 
with  fo  great  zeal  and  diligence  in  the  light  of  the  gofpel,  as  we 
did  before  in  the  darknefs  of  ignorance.  For  more  certain  we  be 
of  the  freedom  purchafed  unto  us  by  Chrift,  fo  much  the  more 

I  ^ 


426  GALATIANS. 

cold  and  negligent  \vc  arc  in  handling  the  word,  in  prayer  in  well- 
doing, and  in  iuffcring  adverfities.  And  if  Satan  did  not  vex  us 
inwardly  with  fpiritual  temptations,  and  outwardly  with  theperfecu' 
tions  of  our  adverfaries,  and  moreover,  with  the  contempt  and 
ingratitutlcof  our  own  fellows,  we  fliould  become  utterly  carelefs,  ne- 
gligent and  untoward  to  allgood  works;  and  fo  in  time  we  fhould 
lofe  the  knowledge  and  faith  of  Chrifl,  foi  fake  the  minifl:ry  of  the 
word,  and  feek  an  eailer  kind  of  life  for  the  flefli.  Which  thing 
many  of  our  men  begin  to  do,  for  that  they  travelling  in  the  mi- 
niftry  of  the  word,  cannot  only  not  live  of  their  labour,  but  alfo 
are  moft  miferably  treated  even  of  thofe  whom  they  delivered  from 
the  fervile  bondage  of  the  pope  by  the  preaching  of  the  gofpel. 
Thefc  men  forfriking  poor  and  offenfive  Chrilt,  intanglc  themfelves 
with  the  affairs  of  this  prefcnt  life,  ferving  their  own  bellies  and 
not  Chrift;  but  with  what  fruit,  that  (hall  they  find  by  experience 
in  time  to  come. 

Tor  as  much  then  as  we  know  that  the  devil  lieth  in  wait  moft  of 
all  for  us  that  hate  the  world  (for  the  reft  he  holdeth  in  captivity 
and  flaverv  at  his  plcafure)  and  laboureth  with  might  and  main  to 
take  frem  us  the  liberty  of  the  fpirit,  or  at  leaft,  to  turn  the  fame 
into  the  liberty  of  the  flofli,  we  teach  and  exhort  our  brethren  with 
(ingular  care  and  diligence  by  the  example  of  Paul,  that  they  think 
not  this  liberty  of  the  fpirit  purchafed  by  the  death  of  Chrift  to 
be  given  unto  them,  that  they  ftiould  make  it  an  occafion  of  car- 
nal liberty,  (or  as  Peter  faith)  ftiould  ufe  the  fame  as  a  cloak  for 
wickednefs,  i  Pet.  ii.  i6.  but  that  they  ftiould  ferve  one  another 
through  love. 

'I'o  the  end  therefore  that  chriftians  ftiould  not  abufe  this  liberty 
(as  I  have  faid)  theapoftle  layeth  a  yoke  and  bondage  upon  their 
ilefti  by  the  law  of  mutual  lo\''e.  Wherefore  let  the  godly  remem- 
ber that  in  confcience  before  God  they  are  free  from  the  curfe  of 
the  law,  from  fm  and  from  death,  for  Chrift's;  but  as  touching 
the  body  they  are  fcrvants,  and  muft  fervc  one  another  through 
charity,  according  to  this  commandment  •f  Paul.  Let  every 
man  therefore  endeavour  to  do  his  duty  diligently  in  is  calling,  and 
to  help  his  neighbour  to  the  uttermoft  of  his  iK)wer.  This  is  it 
which  Paul  here  requireth  of  us,  ferve  ye  one  another  through  lovcy 
Which  words  do  not  fet  the  chriftans  at  liberty,  but  ftiut  them 
Tinder  bondage  as  touching  the  flefti. 

Moreover,  this  dodrine  concerning  mutual  love  which  we  muft 
maintain  and  exercife  one  towards  another,  cannot  be  beaten  into 
the  minds  of  carnal  men,  nor  ftnk  into  their  hearts.  The  chri- 
ftians do  gladly  receive  and  obey  this  dodlrine.  Others,  as  fooa 
as  liberty  is  preached,  by  and  by  do  thus  infer:  If  I  be  free,  then 
may  I  do  what  I  lift:  This  thing  is  mine  own;  why  then  ftiould 
1  not  fell  it  for  as  much  as  I  may  get?  MoreoTcr,  feeing  we  obtain 
not  fiJvation  by  our  good  works,  why  fliould  we  give  any  thing  to 
the  j»oor  ■   Thus  do  they  mift  c.irelcfsly  (hake  oft"  the  yoke  of  love 


GALATIANS.  427 

and  good  works,  and  tvirn  the  liberty  of  the  Spirit  into  wanton ncfs 
and  flertily  liberty.  But  we  tell  fuch  carelefs  contemners  (al- 
though they  believe  us  not,  but  laugh  us  to  fcorn)  that  if  they  ufe 
their  bodies  and  their  goods  after  their  own  luft,  (as  indeed  they 
do,  for  they  neither  help  the  poor,  nor  lend  to  the  needy,  but  be- 
guile their  brethren  in  bargaining,  fnatching  and  fcraping  unto  them- 
felves  by  hook  or  by  crook  whatfoever  they  can  get)  we  tell  them 
(I  fiiy)  that  they  are  not  free,  boaft  they  never  fo  much  of  their 
liberty,  but  have  loflChriftand  chriftian  liberty,  are  become  bond- 
flaves  of  the  devil,  and  are  feven  times  worfe  under  the  name  of 
chriflian  liberty,  than  they  were  before  under  the  tyranny  of  die 
pope.  For  the  devil  which  was  driven  out  of  them,  hath  taken 
unto  hmi  feven  other  fiends  worfe  than  himfelf,  and  is  returned  into 
them  again ;  therefore theendofthefemenisworfethan  the  beginning. 

As  touching  us,  we  have  a  commandment  of  God  to  preach 
the  gofpel,  which  offereth  to  all  men  liberty  from  the  law,  fm, 
death  and  God's  wrath,  freely  for  Chrift's  fake,  if  they  believe. 
It  is  not  in  our  power  to  conceal  or  revoke  this  liberty  now  pub- 
lifhed  by  the  gofpel :  For  Chrift  hath  given  it  unto  us  freely  and 
purchafed  It  by  his  death.  Neither  can  we  conftrain  thofe  fwine 
which  run  head-lonu  into  all  licentioufnefs  and  diflblutenefs  of  the 
fiefh,  to  help  other  men  with  their  bodies  or  goods;  therefore  we 
do  what  we  can,  that  is  to  fay,  we  diligently  admonifh  them  that 
they  ouoht  fo  to  do.  If  we  nothing  prevail  by  thefe  admonitions, 
we  commit  the  matter  to  God,  and  he  will  recompence  thofe  fcorn- 
crs  with  juft  punifliment  in  his  good  time.  In  the  mean  while, 
this  is  our  comfort,  that  as  touching  the  godly  our  labour  is  not  loft, 
of  whom  many  (no  doubt)  by  our  minlftry  are  delivered  out  of  the 
bondage  of  the  devil,  and  tranflated  into  the  liberty  of  the  Spirit. 
Thefe  (who  notwithftanding  are  but  few)  who  acknowledge  the 
glory  of  this  liberty  of  the  Spirit,  and  on  the  other  fide  are  ready 
through  charity  to  ferve  other  men,  and  know  themfelves  to  be 
debtors  to  their  brethren  as  touching  the  flefti,  do  more  rejoice  us 
than  the  innumerable  multitude  of  thofe  that  abufe  this  liberty,  are 
.ible  to  difcourage  us. 

Paul  ufeth  here  very  apt  and  plain  words,  when  he  faith.  Bre- 
thren, ye  have  been  called  into  liberty.  And  becaufe  no  man  fliould 
dream  that  he  fpeaketh  of  the  liberty  of  the  liefh,  he  expoundeth 
himfelf  what  manner  of  liberty  he  meaneth,  faying.  Only  ufe  not 
liberty  for  an  occafion  to  the  Jicfi^  but  by  love  ferve  one  another. 
Wherefore  let  every  chriftian  know,  that  as  touching  the  confci- 
encc,  Chrlfl  hath  made  him  Lord  over  the  law,  fin  and  death, 
fo  that  they  have  no  power  over  him.  Contrariwife,  let  him  know 
that  this  outward  bondage  is  laid  upon  his  body,  that  he  fhould 
lerve  his  neighbour  through  love.  They  that  underftand  chriftlan 
liberty  othcrwife,  enjoy  the  commodities  of  the  gofpel  to  their 
own  defl:ru(5tion,  and  are  worfe  idolaters  under  the  name  of  Chrift, 
than  they  were  before  under  the  pope.     Now,  Paul  goeth  about 


428  GALATIANS. 

to  declare  out  of  the  Ten  Commandments,  what  it  is  to  ferve  or.t 
another  through  love. 

Verfe  1 4.     For  all  the  latu  is  fulfilfed  in  one  ivorJf  even  in  this  ; 
Thoujhali  love  thy  neighbour  as  ihyfelf — 

Paul,  after  that  he  hath  once  laid  the  fouodiition  of  chriftian 
doctrine,  is  wont  to  build  gold,  filver  and  precious  ftones  upon  it. 
Kow,  there  is  no  other  foundation,  as  he  himfelf  faith,  1  CoV. 
iii.  II.  than  Jefus  Chrift,  or  the  righteoufnefs  of  Chrift.  Upon 
this  foundation  he  buildeth  now  good  works,  yea,  good  works  in- 
deed ;  all  which  he  comprehended  in  one  precept;  Thou  Jlmlt  love 
thy  neighbour  as  thyfelf,  Levit.  xix.  1 8.  As  if  he  fhould  fay, 
when  I  fay  that  ye  muft  ferve  one  another  through  love,  I  mean 
the  fame  thing  that  the  lavs^  faith  in  another  place  ;  Thoujhalt  love 
.thy  neighbour  as  thyfelf.  And  this  is  truly  to  interpret  the  fcrip- 
ture  and  God's  commandments. 

Now,  in  giving  prerfepts  of  love,  he  covertly  toucheth  by  the 
Way  the  falfe  teachers  ;  againfr  whom  he  fetteth  himfelf  mightily, 
that  he  may  defend  and  efta'blifh  his  dodtritie.of  good  works  againll 
tlieni.  As  if  he  had  faid,  O  ye  Galatians,  I  have  hitherto  taught 
yoii^the  true  and  fpiritual  life,  and  now  alfo  I  will  teach  you  what 
are  good  works  indeed.  And  this  will  I  do,  to  the  end  ye  may 
know,  that  the  vain  and  foolifh  works  of  ceremonies  which  the 
falfe  apoftles  do  only  urge,  are  far  inferior  to  the  works  of  charity. 
For  fiich  is  the  foolifhnefs  and  madnefs  of  all  wicked  teachers  and 
fiintallical  fpirits,  that  not  only  they  leave  the  true  foundation  and 
pufe  dodrine  ;  but  alfo  continuing  always  in  their  fuperftitions, 
they  never  attain  to  good  works.  Therefore  {^s  Paul  faith,  1 
Cor.  iii.  12,  13  )  they  build  nothing  but  wood,  hay  and  ftubble 
upon  the  foundation.  So  the  falfe  apollles,  who  were  the  moft 
ej^nefl  defenders  of  works,  did  not  teach  or  retjuire  the  works  of 
charity,  as  that  chriftians  fhould  lore  one  another,  that  they 
fhould  be  ready  to  help  their  neighbours  in  all  necelTities,  not  only 
with  their  goods,  but  alfo  with  their  body,  that  is  to  fay,  with 
tongue,  hand,  heart,  and  with  their  whole  flrength  ;  but  only 
they  required  that  circumcifion  fhould  be  kept,  that  days,  months, 
years  and  times  fhould  be  obferved.  Gal.  iv.  10.  and  oth€r,good 
works  they  could  teach  none.  For  after  they  have  deftroyed  tiie 
foundation  which  is  Chrift,  and  darkened  the  doctrine  of  faith  it 
wks  impofTible  that  theie  fliould  remain  any  true  ufe,  exercife  or 
opinion  of  good  works.  Take  away  the  tree,  and  the  fruit  itiuft 
needs  perifli. 

The  apoftl?  therefore  diligently  exhorteth  the  chriflians  to  excr- 
ercife  themfclves  in  good  works,  'after  th'at  they  have  heard  and 
received  the  pure  do6trine  of  faith.  For  the  remnants  of  fin  do 
yet  flill  remain  even  in  thofe  that  are  juftified  ;  which,  'as  th^ey  are 
contrary  to  faith  and  hinder  it;  fo  do  they  hinder  us  from  doing 
•good  works.     Moreover,  man's  reafon  and  the  iiefh,  which  in  the 


GALATIANS.  ^^ 

faintfe  themf^lvefe  refiftfeth  the  Spirit,  and  in  the  v/icked-doth  rtiigh- 
tily  reign,  is  naturally  delighted  with  pharifaiGal  fuperftitions,  that 
is  to  fay,  it  taketh  more  pleafure  in  mealaring  God  by  her  own 
imagination  than  by  his  word,  and  doth  the  works  that  fhe  her- 
felf  hath  chofen,  with  far  greater  zeal  than  thofe  which  God  hath 
commanded.  Wherefore  it  is  nece/Tary  that  the  godly  preachers 
fliould  as  diligently  teach  and  urge  the  do6lrine  of  good  works,  as 
the  do<5trine  of  faith  ;  for  fatian  is  a  deadly  enemy  to  both.  Not- 
withftanding  faith  nuiH:  be  firfl  planted  ;  for  without  faith  it  is  im- 
poflible  to  underftand  what  a  good  work  is,  or  what  pleafeth  God. 

Let  no  man  think  therefore  that  he  thoroughly  knoweth  this 
'commandment ;  ThouJIoah  love  thy  neighbour  as  thy f elf.  Indeed 
it  is  very  (hort  -and  eafy  as  touching  the  word's  ;  but  (hew  me  the 
teachers  and  hearers,  that  in  teaching  learning,  and  living,  do 
^xercife  and  accomplifh  it  rightly.  Therefore  thefe  words.  Serve 
ye  one  another  through  love :  And  thefe  alfb.  Thou  Jhalt  lome  tJjy 
"neighbour  as  thyfelf,  are  full  of  fpifit,  iind  none  of  the  faithful  do 
fufficiently  confider  urge  and  exercife  the  iame.  And  (which  is 
wonderful)  the  faithful  have  this  temptation ,  that  if  they  omit  ne- 
ver fo  light  a  matter  which  they  ought  to  do,  by  and  by  their  con- 
fcience  is  wounded  ;  but  they  are  not  fo  troubled  if  they  negle^ 
the  duties  of  charity  (as  daily  they  do)  or  bear  not  a  fincere  and 
brotherly  love  and  affeclion  towards  their  neighbour.  For  they  do 
notfo  much  regard  the  the  commandment  of  charity,  as  their  ov/n 
fuperiUtions,  from  which  they  are  not  altogether  fr'ee  during  this 
life. 

Paul  therefore  reprehendeth  the  Galatians  in  thefe  words,  For 
iall  the  lam)  is  fulfilled  in  one  word.  As  if  he  had  faid,  ye  -ai^c 
'drowned  in  your  fuperfritions  and  deremonies  concerning  places  and 
times,  which  profit  neither  yourfelves  nor  Others ;  and  in  the  me.in 
while  ye  ^egle(51:  charity  which  ye  ought  onlyto  have  kept.  What 
•madnefs  is  this  ?  So  faith  Jerome  :  We  Wear  and  confume  our  bo- 
'<iies  with  'watching,  ^afHng  and  labour  ;  but  we  negleft  charity, 
•which  is  the  onl"y  Lady  and  Miifrefs  of  works.  And  this  may  be 
well  ften  in  tlie  monks,  who  ftraitly  obferve  the  traditions  concern- 
ing their  ceremonies  fading,  watching,  apparel,  and  fuch  like. 
•In  this  cafe,  if  they  omit  any  thing,  be  it  never  fo  little,  they  fin 
deadly:  Butwhfen  they  do  not  only  neglect  charity,  but  alfo  hate 
-one  another  to  the  death  ;  they  iin  not,  nor  offend  God  at  all. 

Therefore  by  this  commandmeBt  Paul  not  only  teacheth  good 
works,  but  alfo  condemneth  fantaflical  and  fuperftitious  works. 
'He'n'otonly  buildeth  gold,  filver  and  precious  flones  upon  the  foun- 
-datron,  but  alfo  throweth  doJwn  the  wood,  and  burneth  up  the  hay 
fand  (Isubble.  God  witneffeth  by  examples  in  the  Old  TefHment 
%ow  much  he  did  always  efteerti  of  charity;;  whereunto  he  would 
^ave  the  Very  law  itfelf,  and  th-e  cer-emonies  thereof  to  igive  place. 
•At  fuch  time,  as  David  and  they  that  were  with  him  were  hungry 
^nd  had -not  v/hat  to  eat,  -they  did  ^att  the  holy  iht^w-bread,  which 


43»  GALATIANS. 

by  the  law,  the  lay-people  might  not  cat,  but  only  the  priefts,  t 
Sam.  xxi.  6.  ChrilPs  difcipies  brake  the  Sabbath  in  plucking  the 
cars  of  corn,  Matth.  xii.  l.  yea,  and  Chrift  himfelf"  brake  the 
Siibbath  (as  faid  the  Jews)  in  healing  the  fick  on  the  Sabbath-day, 
Tcr.  lo.  All  thefe  things  /hew  that  charity  or  love  ought  to  be 
■preferred  before  all  laws  and  ceremonies,  and  that  God  requireth 
nothing  fo  much  at  our  hands,  as  love  towards  our  neighbour. 
The  fame  thing  Chriil:  alfo  wltnefTeth,  when  he  faith,  And  the  fe- 
cond  is  Hie  unto  iff  Matth.  xxii.  39. 

Verfe  14.   For  all  the  laiv  is  fulfilled  in  one  word. 

As  If  he  had  faid,  why  do  ye  burden  yourfelves  with  the  law  ? 
Why  do  ye  toil  and  turmoil  yourfelves  about  the  ceremonies  of  the 
law,  about  meats,  days,  places,  and  fuch  other  things;  as  how 
*ye  ought  to  cat,  drink,  keep  your  fearts,  facrifices,  &c.  Leave 
off  thefe  follies,  and  hearken  what  I  fay  :  All  the  law  is  fully  com- 
'prehended  in  this  one  faying;  Thoujloalt  love  thy  neighbor  as  thyfelf. 
God  delighteth  not  in  the  obfervation  of  the  ceremonies  of  the  law,, 
neither  hath  he  any  need  of  them.  The  only  thing  that  he  requi- 
reth  at  your  hands  is  this,  that  ye  believe  in  Chrilt  whom  he  hath 
fent;  in  whom  ye  are  made  perfect  and  have  all  things.  But  if 
unto  faith,  which  is  the  moft  acceptable  fervice  of  God,  ye  will 
alfo  add  laws,  then  aflure  yourfelves  that  all  laws  are  comprehend- 
ed in  this  fhort  commandment ;  Thou  Jlmlt  love  thy  neighbor  as 
thyfelf.  Endeavor  yourfelves  to  keep  this  commandment;  which 
being  kept,  ye  have  fulfilled  all  laws. 

Paul  is  a  very  good  expounder  of  God's  commandments  :  For 
he  draweth  all  Mofcs'  into  a  brief  fum,  fliewing  that  nothing  elfe  is 
contained  in  all  his  laws  (which  are  in  a  manner  infinite)  but  thii 
ihort  fentence.  Tboujhalt  love  thy  neighbor  as  thyfelf.  Natural 
reafon  is  offended  at  this  bafenefs  and  fhortncfs  of  words;  for  it  is 
loon  faid,  Believe  in  Chrifl.  And  again.  Love  thy  neighbor  as  thy- 
felf Therefore  it  defpifeth  both  the  do6trine  of  faith  and  true 
good  works.  Notwithlbnding  this  bafe  and  vile  word  of  faith 
(as  reafon  taketh  it)  Believe  in  Chrifly  is  the  power  of  God  to  the 
faithful,  Rom.  i.  16.  whereby  they  overcome  fin,  death,  the  devil, 
Sec.  whereby  alfo  they  attain  falvatlon  and  eternal  life.  Thus  to 
fcrvc  one  another  through  love,  that  is,  to  inftrud  him  that  go- 
eth  alcray  to  comfort  him  that  is  affli(fled,  to  raife  up  him  that  is 
weak,  to  help  thy  neighbor  by  all  means  poffible,  to  bear  with  his 
infirmities,  to  endure  troubles,  labors,  ingratitude  and  contempt  in 
the  church;  and  in  civil  life  and  converfation  to  obey  the  magiflrate, 
to  give  due  honor  to  thy  parents,  to  be  patient  at  home  with  a  fro- 
ward  wife  and  an  unruly  family,  &c.  thefe  (I  fay)  are  works  which 
reafon  judgcth  to  be  of  no  value.  But,  indeed  they  arc  fuch 
works,  that  the  whole  world  is  not  able  to  comprehend  the  excel- 
lency and  worthinefs  thereof  (for  it  doth  not  me^-fure  works  or 
any  thing  by  the  word  of  God,  but  by  the  judgment  of  wicked. 


GALATIANS.  43^ 

felind  and  foolifh  teafon  : )  Yea,  it  knoweth  not  the  value  of  any 
good  works  that  can  be,  which  are  true  good  works-lndeed. 

Therefore,  when  men  dream  that  they  know  well  enough  .the 
.Commandment  of  charity,  they  are  utterly  deceived.      Indeed  they' 
have  it  written  In  their  heart;  for  they  naturally  judge  that  a  man 
ought  to  do  unto  another,  as  he  would  another  fliould  do  unto  him. 
But  it  followeth  not  therefore  that  they  underftand  it;  for  if  they 
did,  they  would  alfo  perform  it  indeed,  and  would  prefer  love  and 
charity  before  all  their  works.     They  would  not  fo  highly  cfteem 
their  own  fuperftitlous  toys,  as  to  go  with  a  heavy  countenance, 
hanging  down  the  head,  to  live  unmarried,  to  live  upon  bread  and 
water,  to  dwell  in  the  wildernefs,  to  be  poorly  apparelled,  Sec, 
Thefe  monftrous  and  fuperftitious  works,  which  they  have  devifed 
and  chofen  unto  themfelves,  God  neither  commanding  nor  apfirov- 
ing  the  fame,  they  efteem   to  be  fo  holy  and  fo  excellent,  that 
they  furmount  and  darken  charity,  which  is  as  it  were  the  fan  of 
all  good  works.     So  great  and  incomprehenfible  is  the  blind nefs  of 
man's  reafon,  that  it  is  unable,  not  only  to  judge  rightly  of  the 
dodrine  of  faith,    but  alfo  of  external  converfation  and   v^orks. 
Wherefore  we  mud  %ht  ilrongly,  as  well  againft  the  opinions  of 
our  own  hearts,   (to  which  we  are  naturally  more  inclined  in  the 
rtiatter  of  flilvation,  than  to  the  word  of  God,)  as  alio  againft  the 
counterfeit  vifor  and  holy  Ihew  of  our  own  will-works;  that  fo  we 
may  learn  to  magnify  the  works  which  every  man  doth  in  his  voca- 
tion, although  they  feem  outwardly  never  fo  bafe  and  contemptible, 
if  they  have  the  warrant  of  God's  word;  and  contrariwife,  to  def- 
pife  thofe  works  which  reafon  choofeth  without  the  commandment 
of  God,  feem  they  never  fo  excellent  and  holy. 

Of  this  commandment  I  have  largely  treated  in  another  place, 
and  therefore  I  will  now  but  lightly  over-run  it.  Indeed  this  is 
briefly  fpoken.  Love  i/jy  neighbor  as  thyfclf,  but  yet  very  aptly  and 
to  the  purpofe.  No  man  can  give  a  more  certain,  a  better  or  a 
nearer  example  than  a  man's  ownfelf.  Therefore,  if  thou  wouldft 
know  how  thy  neighbour  ought  to  be  loved,  and  wouldfl:  have  a 
plain  example  thereof,  confider  well  how  thou  lovert  thyfelf.  If 
thou  fhouldft  be  in  necelfity  or  danger,  thou  wouldft  be  glad  to 
have  the  love  and  friend fliip  of  all  men,  to  be  helped  with  the 
counfel,  the  goods  and  the  ftrength  of  all  men  and  of  all  creatures. 
Wherefore  thou  haft  no  need  of  any  book  to  inftrudt  and  to  adnio- 
ni(h  thee  how  thou  oughteft  to  love  thy  neighbor;  for  thou  haft  an 
excellent  book  of  all  laws  even  in  thy  heart.  Thou  needcft  no 
fchool-mafter  in  this  matter;  aflc  counlel  only  of  thine  own  heart, 
and  that  fliall  teach  thee  fufficicntly  that  thou  oughteft  to  Jove  thy 
neighbour  as  thyfelf.  Moreover,  love  or  charity  is  an  excellent 
virtue,  which  not  only  maketh  a  man  willing  and  ready  to  fcrve 
his  neighbour  with  tongue,  with  hand,  with  money  and  worldly 
goods;  but  with  his  body,  and  even  with  his  life  alfo.  And  thus 
xo  do,  it  is  not  provoked  by  gotd  defertsorany  thing  elfc,  neither 


431  GALATIANS. 

ts  it  hindered  through  evil  defarts  or  ingratitude,  Tlie  mc^feber 
doth  therefore  nourifti  and  cherifh  Ikif  child,  becaufc  fhe  lovcth  it. 

Now.  niy  neighbour  is  every  man,  ef})ecially  thofo  who  have 
need  of  my  help,  as  Chrifl:  expoundeth  it  in  Luke  x.  Who  al- 
though he  hath  done  me  Tome  wrong  or  hurt  me  by  any  manner 
of  way,  yet  notwithstanding  he  hath  put  off  the  nature  of  man,  or 
ceafed  to  be  flefli  and  blood  and  the  creature  of  God  moft  like 
unto  myfelf ;  briefly,  h-e  ceafeth  not  to  be  my  neighbour.  As  long 
then  as  the  nature  of  man  remaineth  in  him,  fo  long  alfo  remaineth 
the  commandment  of  love,  which  requireth  at  my  hand,  that  I 
fliall  not  defpife  mine  own  flcrti,  nor  render  evil  for  evil,  but  over- 
come evil  with  good  ;  or  elfe  love  (hall  never  be  as  Paul  defcribeth 
it,    I  Cor.  xiii. 

Paul  therefore  commendeth  charity  to  the  Galatians,  and  to  all 
the  fiiithful  (for  they  only  love  indeed)  and  exhorteth  them  that 
through  charity  one  of  them  ftiould  ferve  another.  As  if  he  would 
fay.  Ye  need  not  to  burden  yourfelves  with  circumcifion,  and  with 
the  ceremonies  of  Mofes'  law  ;  but  above  all  things,  continue  in 
•fthe  dodlrine  of  faith,  which  ye  have  received  of  me.  Afterwards, 
if  ye  will  do  good  works,  I  will  in  one  word  fti€w  you  the  chiefeft 
and  greateft  works,  and  how  ye  ftiall  fiiliil  all  laws  :  Serve  ye  one 
anotlyer  throvgh  Ivue,  Ye  fliall  not  lack  them  to  whom  ye  may  do 
good,  for  the  world  is  full  of  fuch  a5  need  the  help  of  others. 
This  is  a  perfcft  and  a  found  dodrine  of  faith  and  lov^ ;  and  alfo 
the  fhortefk  and  the  longeft  divinity.  The  fhorteft  as  touching  the 
words  and  fentences  ;  but  as  touching  the  ufc  and  pradice  it  is 
more  large,  more  lotvg,  more  profound,  and  more  high  than  thp 
whole  world. 

Verfe  1 5.     But  if  ye  bite  and  devour  one  another^  take  hetd  that  yt 
be  not  conjumed  one  of  another. 

By  thefe  words  Paul  witnefleth,  that  if  the  foundation,  viz  faith 
in  Chrift  be  overthrown  by  wicked  teachers,  no  peace  or  concord 
can  remain  in  the  church  either  in  doclrine  or  life  ;  but  there  muft 
needs  be  divers  opinions  and  di0entions  from  time  to  time  both  in 
do(5trine  and  life,  whereby  it  comcth  to  pais  that  one  biteth  and  de- 
voureth  another,  one  judgeth  and  condcmneth  another,  until  at 
length  they  be  confumcd.  Hereof  not  only  the  fcripture,  but  alfo 
the  examples  of  all  times  bear  witncfs  After  that  Afric  was  per- 
verted by  the  Manichces,  by  find  by  followed  the  Domatifts,  who 
alfo  difagreeing  among  tbemfclves,  were  divided  into  three  fundry 
feds  And  how  many  feifts  have  we  at  this  day  fpringing  up  one 
after  another  ?  One  fed  brjngeth  forth  another,  and  one  condcmn- 
eth another.  Thus,  when  the  unity  of  the  fpirjt  is  broken,  it  is 
impolTible  that  tijere  (lioyld  be  any  concord  either  in  dodrine  or 
life,  but  daily  new  errors  mud  needs  fpj-ing  up  witlifiUJ  9l€af44r« 
and  without  end. 


GALATIANS.  433 

Paul  therefore  teacheth  that  fuch  occafions  of  dlfcord  are  to  be 
avoided,  and  he  fheweth  how  they  maybe  avoided.  This  (faith 
he)  is  the  way  to  unity  and  concord:  Let  every  man  do  his  duty 
in  that  kind  of  hfe  which  God  hath  called  him  unto.  Let  him  not 
lift  up  himfelf  above  others,  nor  find  fault  at  other  mens  works, 
and  commend  his  own,  but  let  every  one  ferve  another  through 
love.  This  is  a  true  and  fimple  do6lrine  touching  good  works. 
This  do  not  they  teach  who  have  made  fhipwreck  of  faith,  and 
have  conceived  fantaftical  opinions  concerning  faith  and  good 
works;  but  difagreeing  among themfelves  as  touching  thedodrine 
of  faith  and  works,  they  bite  and  devour,  that  is,  they  accufe  and 
condemn  one  another,  as  Paul  here  faith  of  the  Galatians,  If  ye 
bite  and  dcuour  one  another,  take  heed  that  ye  be  not  confumed  one  of 
another*  As  if  he  would  fay.  Do  not  accufe  and  condemn  one 
another  for  circumcifion,  for  obferving  of  holy-days  or  other  cere- 
monies, but  rather  give  yourfelves  to  ferve  and  help  one  anoth- 
er through  charity ;  or  elfe  if  ye  continue  in  biting  and  devouring 
one  another,  take  heed  that  ye  be  not  confumed,  that  is,  that  ye 
perifli  not  utterly,  yea,  and  that  bodily,  which  commonly  happen- 
eth,  efpecially  to  the  authors  of  feds,  as  it  did  to  Arius  and  o- 
thers,  and  to  certain  alfo  in  our  time.  For  he  that  hath  laid  his 
foundation  on  the  fand,  and  buildeth  hay,  ftubble,  and  fuch  like, 
mufl:  needs  fall  and  be  confumed;  for  all  thofe  things  are  ordained 
for  the  fire.  I  will  not  fay  that  after  fuch  bitings  and  devourings, 
the  ruin  and  deftrudion,  not  of  cities,  but  of  whole  countries  and 
kingdoms  are  wont  to  follow.  Now  the  apoftle  Iheweth  what  it 
is  to  ferve  one  another  through  love. 

It  is  a  hard  and  a  dangerous  matter  to  teach  that  we  are  made 
righteous  by  faith  without  works,  and  yet  to  require  works  withal. 
Here  except  the  minifters  of  Chrift  be  faithful  and  wife  difpofers 
of  the  myfteries  of  God,  rightly  dividing  the  word  of  truth; 
faith  and  works  are  by  and  by  confounded.  Both  thefe  dodrines, 
as  well  of  faith  as  of  works,  muft  be  diligently  taught  and  urged; 
and  yet  fo,  that  both  may  remain  within  their  bounds.  Otherwife 
if  they  teach  works  only  (as  they  do  in  the  pope's  kingdom)  then 
is  faith  loft.  If  faith  only  be  taught,  then  carnal  men  by  and  by 
dream  that  works  are  not  needful. 

The  apoftle  began  a  little  before  to  exhort  men  to  good  works, 
and  to  teach  that  the  whole  law  was  fulfilled  in  one  word, 
pamely,  Thoujhalt  love  thy  neighbour  as  thyfelf:  Here  will  fome 
men  fay,  Paul  throughout  his  whole  epiftle,  taketh  away  righte- 
oufnefs  from  the  lav/ :  For  faith  he,  By  the  ixjorhs  of  the  la-'jufhall 
nojifjh  bejujllfied.  Gal.  ii.  l6.  Alfo..  j^s  many  as  are  of  the  ivorhs 
of  the  laivy  are  under  the  curfe,  chap.  iii.  lo.  But  now  when  he 
faith  that  the  whole  law  is  fulfilled  in  one  word,  he  feemeth  to 
have  forgotten  the  matter  whereof  he  hath  treated  in  all  this  epiftle, 
and  to  be  of  a  quite  contrary  opinion,  viz.  that  they  who  do  the 
works  of  charity,  fulfil  the  law,  and  be  righteous.  To  this  objec- 
tion he  anfwereth  after  this  manner. — . 


434  GALATIANS. 

VcjTc  1 6.    This  I  foy   thn^   JVtilk   In  the  Splnt,  and  ye  Jh all  not 
fulfil  the  lujl  of  thefefh. 

As  if  he  fliould  have  faid,  I  have  not  forgoUen  my  former  dif- 
courfe  concerning  faith,  neither  do  I  now  revoke  the  fame  in  that 
I  exhort  you  to  mutual  love,  faying,  that  the  nvhole  laiu  is  fulfilhd 
through  love,  but  I  am  iHli  of  the  fame  mind  and  oninion  that  I 
was  before.  To  the  end  therefore  that  yc  may  rightly  underftand 
me,  I  add  tiiis  moreover,  IVulJi  in  the  Sprit j  and  ye  Jhall  not  fuU 
Jillhe  Ivjl  of  thcftjh, 

A  confiilat'wn  of  the  argutntnt  of  the  fchoul-men  :  Love  is  the  fulfil- 
ling of  the  laiv ;  therefore  the  law  jufijfieth. 

Although  Paul  fpeaketh  here  exprefsly  and  plainly  enough,  yet 
hath  he  little  prevailed;  for  the  fchool-men  not  underftanding  this 
place  of  Paul,  love  is  the  fufilling  of  the  laiv,  have  gathered  out 
of  it  after  this  manner:  If  love  be  the  fulfilling  of  the  law,  it  fol* 
loweth  then  that  love  is  rightcoufnefs;  therefore  if  we  love,  we 
are  righteous.  Thefe  profound  clerks  do  argue  from  the  word  to 
the  work,  from  do<5lnne  or  precepts,  to  life,  after  this  fort:  The 
law  hath  commanded  love,  therefore  the  work  of  love  followeth 
out  of  htmd.  But  this  is  a  foolilh  confequence,  to  draw  an  ar- 
gument from  precepts,  and  to  ground  the  conclufion  upon  works. 

True  it  is  that  we  ought  to  fulfil  the  law,  and  to  be  juIHlied 
through  the  fulfilling  thereof;  but  fin  hindereth  us.  Indeed  the 
law  prefcribeth  and  commandeth  that  we  fliould  love  God  with  all 
our  heart,  <Scc.  and  that  we  fliould  love  our  neighbour  as  ourfelves ; 
but  it  followeth  not :  This  is  written,  therefore  it  is  done  ;  the  law 
commandeth  lovQ^  therefore  we  love-  There  is  not  one  man  to 
be  found  upon  the  whole  earth,  who  fo  loveth  God  and  his  neigh- 
bour, as  the  law  requireth.  But  In  the  hfe  to  come,  where  we 
ihall  be  thoroughly  cleanfed  from  all  vices  and  fins,  and  fliall  be 
made  as  pure  and  as  clear  as  the  fun,  we  fliall  lov^  perfedly,  and 
ihall  be  righteous  through  perfed  love.  But  in  this  life  that  purity 
is  hindered  by  the  ilefh;  for  as  long  as  we  live,  fm  rcmaineth  in  our 
flcfh,  by  reafoa  whereof,  the  corrupt  love  of  ourfelves  is  fo 
mighty  that  it  f^r  furmounteth  the  love  of  God  and  of  our  neigh- 
bour. In  the  mean  time  notwithftanding,  that  wo  may  be  righte- 
ous in  this  life  a.lfo,  we  have  Chrifl,  the  rucrcy-lcat  and  throne  of 
t^race,  and  becaufe  we  believe  in  him,  fin  is  not  imputed  unto  us. 
Faith  therefore  h  our  rightcoufnefs  In  this  life.  But  in  the  life  to 
come,  when  we  fhall  be  thoroughly  cleankd  'and  delivered  from 
all  fins  and  concupifcencc,  we  fhall  have  no  more  need  of  faith  and 
hope,  bat  we  fiiall  then  love  perfetflly. 

It  Is  a  great  error  therefore  to  attribute  juf^iliCAtlon  or  rightc- 
oufnefs to  love,  which  is  nothing;  or  if  it  be  any  thing,  yet  is  it 
not  fo  great  that  It  can  pacify  God ;  for  love,  even  in  the  faithful 
(as  I  have  faid)  is  imperfect  and  impure.  But  no  unclean  thing 
ihall  enter  into  ihe  kingdom  of  God.  Notwithftanding,  in  the 
mean  wlnlc  this  triifl  .^nj  confidence  fv.PvUiaeih  vs^  that  Chrifl, 


GALATIANS.  435 

who  alone  committed  no  fin,  and  in  wbofe  mouth  was  never  found 
any  guile,  Ifa.  liii.  9.  i  Pet.  ii.  12.  doth  overfliadovv  us  with  his 
rightcoufnefs.  We  being  covered  with  this  *  cloud,  and  fliroud- 
ed  under  this  (hadow,  this  heaven  or  remifiion  of  fins  and  throne 
of  grace,  do  begin  to  love  and  fulfil  the  law.  Yet  for  this  fulfil- 
ling we  are  not  juftified  nor  accepted  of  God  whilft  we  live  here. 
But  when  Chrifl:  hath  delivered  up  the  kingdom  to  God  his  Fa- 
ther, and  aboliflied  all  principality,  and  God  fhall  be  all  in  all; 
then  fliall  faith  and  hope  ceafe,  and  love  fiiall  be  perfe^  and  ever- 
lading,  I  Cor.  xiii.  This  thing  the  popifh  fchool-men  underfbnd 
not,  therefore  when  they  hear  that  love  is  the  fum  of  the  whole 
law,  by  and  by  they  infer;  therefore  the  law  juftifieth.  Or  con- 
trarivviie,  when  they  read  in  Paul  that  faith  maketh  a  man  righte- 
ous; yea,  fay  they,  faith  formed  and  furniHied  with  charity. 
But  that  is  not  the  meaning  of  Paul,  as  I  have  largely  declared 
before. 

If  we  were  pure  from  all  fin,  and  were  inflamed  with  perfcd' 
love  both  towards  God  and  our  neighbour,  then  fliould  we  indeed, 
be  righteous  and  holy  through  love,  and  God  could  require  no 
more  of  us.  This  is  not  done  in  this  prefentiife,  but  is  deferred 
tmtil  the  life  to  come,  Rom.  viii.  2 3.  Indeed  we  receive  here 
the  gift  and  firfl:  fruits  of  the  Spirit,  fo  that  we  begin  to  love,  how- 
beit  very  flenderly.  But  if  we  loved  God  truly  and  perfedlly  as 
the  law  of  God  requireth,  which  faith,  ThuuJJoalt  love  the  Lord 
thy  God  iv'ith  all  thine  heart,  <with  all  thy  fotd,  andiv'ith  all  thy  mighty 
Deut.  vi.  5.  Matth.  xxii.  37.  Then  fhall  we  be  as  well  content- 
ed with  poverty  as  with  wealth,  vv'ith  pain  as  with  pleafure,  and  with 
death  as  with  life.  Yea,  he  that  could  love  God  truly  and  pcr- 
fe6lly  indeed,  fiiould  not  long  continue  in  this  life,  but  (hould 
ftraitway  be  fwallowed  up  by  this  charity. 

But  now  man's  nature  is  fo  corrupt  and  drowned  in  fin,  that  it 
cannot  have  any  right  fenfe  or  cogitation  of  God.  It  loveth  not 
God  but  hateth  him  deadly.  Wherefore,  as  John  faith.  Herein 
is  love;  not  that  ive  loved  God,  hut  that  he  loved  us,  and fcnt  his 
Son  be  the  propitiation  for  our  fins,  i  John  iv.  lo.  And  as  Paul 
faith  before,  in  chap.  ii.  20.  Chrljl  hath  loved  me,  and  given  him- 
f elf  for  me.  And  in  Gal.  iv.  4.  6.  But  when  the  fulnefs  of  the  time 
luas  come,  God  fent  forth  his  Son,  made  of  a  ivoman,  made  under 
the  laio,  to  redeem  them  that  luere  under  the  la'w.  We  being  re- 
deemed and  juftificd  by  the  Son,  begin  to  love;  according  to  that 
faying  of  Paul  in  Rom.  viii.  3,  4.  For  nvhat  the  lazv  could  not  do, 
in  that  it  ivas  iveah  through  thefejlo,  God  fending  his  o'wn  Son ,  in  the 
lihenefs  of  Jinfuljlejh,  and  for  fin  condemned  fin  in  thefefh:  That  the 
rightcoufnefs  of  the- laiv  might  he  ful filed  in  us;  that  is,  might  be- 
gin to  be  fulfilled.  They  are  mere  dreams  therefore,  which  the  fo- 
phifters  and  fchool-men  have  taught  concerning  the  fulfilling  of 
the  law. 

*  He  alhidcth  fo  the  place  of  ExOJus  xIII.  21. 


436  GALATIANS. 

Wherefoie  Paul  fhcweth  by  thefe  words,  Walk  In  the  Spirit^  how 
we  would  have  that  fentence  to  be  underilood,  where  he  faid, 
Serve  ye  one  another  through  love.  And  again,  Love  is  the  fulfill- 
irig  of  the  law,  &c.  As  if  he  fhould  fay,  When  I  bid  you  love 
one  another,  this  is  it  that  I  require  of  you,  that  ye  walk  in  the 
Spirit :  For  I  know  that  ye  fhall  not  fulfil  the  law,  becaufe  fin 
dwelleth  in  you  as  long  as  ye  live,  and  therefore  it  is  impoflible  that 
ye  fhould  fulfil  the  law.  Notwithftanding  in  the  mean  while,  en- 
deavour yourfelves  diligently  to  walk  in  the  Spirit ;  wreflle  in  Spi- 
rit againft  the  flefh,  and  follow  fpiritual  motions,  &c. 

It  appeareth  then,  that  he  had  not  forgotten  the  matter  of  jufti- 
fication  :  For  when  he  biddeth  them  to  walk  in  the  Spirit,  he  plain- 
ly denieth  that  works  do  julHfy.  As  if  he  would  fay.  When  I 
fpeak  of  the  fulfilling  of  the  law,  I  mean  not  that  ye  are  juftified 
by  the  law  ;  but  this  I  mean,  that  there  are  two  contrary  captains 
in  you,  the  Spirit  and  the  flelh.  God  hath  ftirred  up  in  your  bo- 
dies a  ftrife  and  a  battle  :  For  the  Spirit  wreftleth  againft  the  flefh, 
and  the  fieih  againft  the  Spirit,  Gal.  v.  17.  Here  I  require  no- 
thing elfe  of  you,  but  that  ye  follow  the  Spirit  as  your  captain  and 
guide,  and  that  ye  refift  that  captain  the  flefh  ;  for  that  is  all  ye  are 
able  to  do  :  Obey  the  Spirit,  and  fight  againft  the  fiefti.  Therefore 
when  [  teach  you  to  obferve  the  law,  and  exhort  you  to  love  one 
another,  think  not  that  I  go  about  to  revoke  that  which  I  have 
taught  concerning  the  dodrine  of  faith,  and  that  now  I  attrioute 
juftification  to  the  law  or  to  charity  ;  but  my  meaning  is,  that  ye 
ftiould  walk  in  the  Spirit,  and  ye  fhould  not  fulfil  the  lafts  of  the 
flelh. 

Paul  ufeth  very  fit  words,  and  to  the  purpofe.  As  if  he  would 
fay.  We  come  not  yet  to  the  fulfilling  of  the  law ;  therefore  we 
muft  walk  in  the  Spirit  and  be  exercifed  therein,  that  we  may 
think,  fay,  and  do  thofc  things  which  are  of  the  Spirit,  and  refift 
thofe  things  which  are  of  the  flefli.    Therefore  he  addeth — 

Verfe  1 6 .     Jnd  yejhall  not  fulfil  the  liifl  of  thcpfi. 

As  If  he  would  fay.  The  defircs  or  lufts  of  the  flefli  are  not  yet 
dead  in  us,  but  fpring  up  again  and  fight  againft  the  Spirit.  The 
flefh  of  no  faithful  man  is  fo  good,  which  being  offended  would 
not  bite  and  devour,  or  at  the  leaft  omit  fomewhat  of  that  com- 
mandment of  love.  Yea,  even  at  the  firft  fhock  he  cannot  refrain 
himfelf  but  is  angry  with  his  neighbour,  defireth  to  be  revenged, 
and  hateth  him  as  an  enemy,  or  at  the  leaft  loveth  him  not  'io  much 
as  he  fhould  do,  and  as  this  commandment  requireth.  And  this 
happeneth  even  to  the  faithful. 

Therefore  the  apoftle  hath  given  this  rule  for  the  faithful,  that 
they  fliould  ferve  one  another  through  love,  that  they  fhould  bear 
the  burdens  and  infirmities  one  of  another,  and  that  they  fhould 
forgive  one  another.  And  without  this  bearing  and  forbearing 
through  love,  it  is  impoflSble  that  peace  and  concord  fhould  conti- 


GALATIANS.  437 


nue  amongft  chriftians :  For  it  cannot  be  but  thou  mull  needs  of- 
ten ofFend,  and  be  ofFended.  Thou  feed  many  things  in  me  which 
offend  thee  and  I  again  fee  many  things  in  thee  which  miflike  me. 
Here  if  one  bear  not  with  another  through  love,  there  fhall  be  no 
end  of  diflention,  difcord,  envy,  hatred  and  mahce. 

Wherefore  Paul  would  have  us  to  walk  in  the  Spirit,  left  we 
fulfil  the  lufts  of  the  flefh.  As  if  he  fhould  fay,  Although  ye  be 
moved  with  wrath  and  difpleafure  againft  your  brother,  offending 
you, ,  or  doing  any  thing  heinoufly  againft  you,  yet  notwithftand- 
ing  refift  and  rtprefs  thefe  violent  motions  through  the  Spirit.  Bear 
with  his  weaknefs,  and  love  him  according  to  that  commandment, 
Thoujhah  lo've  thy  neighbour  as  thyjclf.  For  thy  brother  doth  not 
therefore  ceafe  to  be  thy  neighbour,  becaufe  he  llippeth,  or  offend- 
eth  thee  ;  but  then  hath  he  moit  need  that  thou  fhouldft  exercife 
and  lliew  thy  charity  towards  him.  And  this  commandment,  Thou 
Jhalt  love  thy  neighbour  as  thyfdf,  requireth  the  felf-fame  thing,  viz. 
that  thou  fhouldft  not  obey  the  fielh ;  which  when  it  is  offended, 
hateth  biteth  and  devouieth.  But  wreftle  againft  it  in  Spirit, 
and  continue  through  the  fame  in  the  love  of  thy  neighbour,  al- 
though thou  find  nothing  in  him  worthy  of  love. 

The  fchool-men  take  the  concupifcence  of  the  flefh  for  carnal 
luft  Indeed  it  is  true  that  even  the  godly,  efpecially  the  young- 
er fort,  are  tempted  with  flefhly  laft.  Yea,  they  alfo  that  are  mar- 
ried (fo  corrupt  and  pefHlent  is  flefh)  are  not  without  fuch  carnal 
luft.  Here  let  every  one  ( I  fpeak  now  to  the  godly  being  married, 
both  man  ana  wife)  diligently  examine  himfelf,  and  no  doubt  ma- 
ny fhall  find  this  in  themfelves,  that  the  beauty  and  conditions  of 
another  man's  wife  pleafeth  him  better  than  of  his  own  :  and  fo 
contrariwife,  his  own  lawful  wife  he  loatheth  or  miftiketh,  and  lov- 
eth  her  who  is  unlawful.  And  this  commonly  is  wont  to  happen, 
not  in  marriage  only,  but  in  all  other  matters.  Men  fet  light  by 
that  which  they  have,  and  are  in  love  with  that  which  they  have 
not ;  as  the  poet  faith, — 

Nitimur  invetltum  femper  cupimufque  negata  :  That  is, 

Of  things  moft  forbidden  we  always  are  fain  ; 
And  things  moft  denied  we  feek  to  obtain. 

I  do  not  deny  therefore  but  that  the  concupifcence  of  the  flefh 
comprehendeth  carnal  luft,  but  not  that  only.  For  concupifcence 
comprehendeth  all  other  corrupt  affections,  wherewith  the  very 
faithful  are  infeded,  fome  more,  fome  lefs  ;  as  pride,  hatred,  co- 
vetoufnefs,  impatiency  and  fuch  like.  Yea,  Paul  rehearfeth  af- 
terwards among  the  works  of  the  flefii,  not  only  thefe  grofs  vices, 
but  alfo  idolatry,  herefies  and  fuch  other.  It  is  plain  therefore 
that  he  fpeaketh  of  the  whole  concupifcence  of  the  flefh,  and  of 
the  whole  dominion  of  fin,  which  ftriveth  even  in  the  godly  who 
have  received  the  firlf  fruits  of  the  Spirit,  againft  the  dominion  of 
the  Spirit.     He  fpeaketh  therefore  not  only  of  carnal  luft,  pride, 


438  GAL  AT  I  A  NS. 

covctoufnefs,  &c.  but  alfo  of  incredulity,  diflrufl:,  defpair,  hatred 
and  contempt  of  God,  idolatiy,  herefies  and  fuch  other,  when  lie 
faith,  And  yejhall  not  fulfil  the  Itijl  of  the  flefj.  As  if  he  fhould 
fay,  I  write  unto  you  that  you  fh'ould  love  one  another.  This  ye 
do  not,  neither  can  ye  do  it  becaufe  of  the  flefli,  which  is  infeded 
and  corrupted  with  concupifcence,  and  doth  not  only  llir  up  fin  in 
you.  but  alfo  is  (in  itfelf.  For  if  ye  had  perfe(51  charity,  no  hea- 
vinefs,  no  adverfity  could  be  fo  great,  wliich  fhould  be  able  to 
hurt  or  hinder  that  charity  ;  for  it  would  be  fpread  throughout  the 
wjiole  body.  There  fliould  be  no  wafe,  were  fhe  never  fo  hard  fa- 
voured, whom  her  hufband  would  not  love  entirely  loathing  all 
other  women,  though  they  were  never  fo  fair  and  beautiful.  But 
this  is  not  done,  therefore  it  is  impollible  for  us  to  be  made  righte- 
ous through  love. 

Wherefore  think  me  not  to  revoke  and  unfay  that  which  I  have 
taught  concerning  faith  ;  for  faith  and  hope  mult  continue,  that 
by  the  one  we  may  be  juftified,  and  by  the  other  we  may  be  raifed 
up  in  adverfities,  and  endure  to  the  end.  Moreover,  we  (erve 
one  another  through  charity,  becaufe  faith  is  not  idle  ;  but  charity 
is  wTak  and  little.  Therefore  when  I  bid  you  walk  in  the  Spirit, 
I  do  fufficiently  declare  that  ye  are  not  juftified  through  charity. 

And  when  I  exhort  you  to  walk  in  the  Spirit,  that  ye  fulfil  not 
the  concupifcence  of  the  flefli ;  I  do  not  require  of  you  that  ye 
fliould  utterly  put  off  the  flefh  or  kill  it,  but  that  ye  fliould  bridle 
and  fubduc  it ;  for  God  will  have  mankind  to  endure  even  to  the 
lafl:  day  :  And  this  cannot  be  done  without  parents,  who  do  beget 
and  bring  up  children.  Thefe  means  continuing,  it  mud  needs  be 
that  flefh  alfo  mufl  continue,  and  confequently  fin,  for  flefh  is  not 
without  fin.  Therefore  in  refpedt  of  the  flefli  we  are  finners  ;  but 
in  refped  of  the  Spirit  v/e  are  righteous  ;  and  fo  we  are  partly  fm- 
ners,  and  partly  righteous.  Notwithftanding  our  rightcoufnefs  is 
much  more  plentiful  than  our  fin,  becaufe  the  holincfs  and  rightc- 
oufnefs of  Chrill  our  Mediator  doth  far  exceed  the  fin  of  the  whole 
world  ;  and  the  forgivenefs  of  fins  which  we  have  through  him  is 
fo  great,  fo  large,  and  fo  infinite,  that  it  eafily  fwalloweth  up  all 
fins,  fo  that  we  walk  according  to  the  Spirit,  &c. 

The  papifts  dreamed  that  this  commandment  belongcth  only  to 
their  clergymen,  and  that  the  apoftle  exhorteth  them  to  live  chafte- 
ly,  by  fubduing  the  flefli  with  watching,  fafHng,  labour,  &;c  and 
then  they  fliould  not  fulfil  the  concupifcence  of  the  flefli,  that  is 
to  fay,  carnal  lufl:,  as  though  the  whole  concupifcence  of  the  flefli 
were  overcome,  when  this  fleftily  luft  is  fnbducd  ;  which  notwith- 
flanding  they  were  never  able  to  fupprefs  and  keep  under  with  any 
yoke  that  they  could  lay  upon  their  flefli.  Which  thing  Hicrome 
(I  fay  nothing  of  others)  who  was  a  marvellous  lover  and  defender 
of  chaftity,  doth  plainly  confefs.  O  (faith  he)  how  often  have  I 
thought  niyfelf  to  be  in  the  midfl:  of  the  vain  delights  and  pleafures 
®f  Rome,  even  when  1  was  in  the  wild  wildernefs,  which  being 


GALATIANS.  439 

burnt  up  with  the  heat  of  the  fun,  yeildeth  an  uglifome  habitation 
to  the  monks,  Sec.  Again,  I,  who  for  fear  of  hell  had  condemn- 
ed myfelf  to  fuch  a  prifon,  thought  myfelf  oftentimes  to  be  dancing 
among  young  women,  when  I  had  no  other  company  but  fcorpions 
and  wild  beads.  My  face  was  pale  with  fafHng,  but  my  mind  was 
inflamed  with  defires  in  my  cold  body,  and  although  my  flefli  was 
half  dead  already,  yet  the  flames  of  flefhly  lufts  boiled  within  me, 
&c. 

If  Hierome  felt  in  himfelf  fuch  flames  of  fleflily  luft,  who  lived 
in  the  barren  wildernefs  on  bread  and  water,  what  do  our  holy  bel- 
iy-gods,  the  clergymen,  feel  (think  ye)  who  fo  ftuflPand  ftretch 
out  themfelves  with  all  kinds  of  dainty  fare,  that  it  is  marvel  their 
bellies  break  not  ?  Wherefore  thefe  things  are  written  not  to  her- 
mits and  monks  (as  the  papifts  dream)  nor  to  finners  in  the  world 
only  ;  but  to  the  univerfal  church  of  Chrift,  and  to  all  the  faithful ; 
whom  Paul  exhorteth  to  walk  in  the  Spirit,  that  they  fulfil  not  the 
lufts  of  the  flefh ;  that  is,  not  only  to  bridle  the  giofs  motions  of 
the  flefh,  as  carnal  lufls,  wrath,  impatiency,  and  fuch  like ;  but 
alfo  the  fpiritual  motions,  as  doubting,  blafphcmy,  idolatry,  con- 
tempt and  hatred  of  God,  &c. 

Paul  (as  1  have  faid)  doth  not  require  the  godly,  that  they 
fhould  utterly  put  off  or  deflroy  the  flefh  ;  but  that  they  fhould  fo 
bridle  it,  that  it  might  be  fubjedt  to  the  fpirit.  In  Ephef.  v.  29. 
he  biddeth  us  cherifh  the  flefh.  For  as  we  may  not  be  cruel  to 
other  mens  bodies,  nor  Vex  them  with  unreafonable  labour ;  even 
fo  we  may  not  be  cruel  to  our  own  bodies.  Wherefore,  according 
to  Paul's  precept,  we  muil  cherifh  our  flefh,  that  it  may  be  able 
to  endure  the  labours  both  of  the  mind  and  of  the  body  ;  but  yet 
only  for  neceffity's  flike,  and  not  to  nourifh  the  lufb  thereof.  There- 
fore if  the  flefli  begin  to  wax  wanton,  reprefs  it  and  bridle  it  by 
the  fpirit.  If  it  will  not  be,  marry  a  wife,  for  it  is  better  to  mar- 
ry than  to  burn.  Thus  doing  thou  walked:  in  the  Spirit,  that  is, 
thou  followefl  God's  word  and  doll  his  will. 

Verfe  17.     For  thefefl}  lujldh  aga'injl  the  Sprite  and  the  Spirit 

aga'mjl  the  jleflo  ; —  ^ 

When  Paul  faith  that  the  flefh  ludeth  againft  the  Spirit,  and  the 
Sphit  againft  the  flefh,  he  admoniflieth  us  that  we  mufl  feel  the 
concupifcence  of  the  flefn,  that  is  to  fay,  not  only  carnal  luff,  but 
alfo  pride,  wrath,  heavinefs,  impatience,  incredulity,  and  fuch  like. 
Notwithftanding  he  would  have  us  fo  to  feel  them,  that  we  confeni 
not  unto  them,  nor  accomplifli  them  ;  that  is,  that  we  neither 
think,  fpeak,  nor  do  thofe  things  which  the  flefh  provoketh  us  un- 
to, Eph.  iv.  29.  As  if  it  move  us  to  anger,  yet  we  fhould  be 
angry  in  fuch  wife  (as  we  are  taught  in  Pfld.  iv.  4.)  that  we  fm 
not.  As  if  Paul  v/ould  thus  fay  ;  I  know  that  the  flefli  will  pro- 
voke you  unto  wrath,  envy,  doubting,  incredulity  and  fuch  like  j 
but  refill  it  by  the  Spirit,  that  ye  Ijn  not.     i3u:  if  ye  forfake  the 


440  G  A  L  AT  1  A  N  S. 

guiding  of  the  Spirit,  and  follow  the  flcfh,  ye  (hall  fulfil  the  lufl:s 
of  the  riefh,  and  ye  (hall  die,  as  Paul  faith  in  Rom.  viii.  13.  So 
this  faying  of  the  apoltle  is  to  be  underllood,  not  of  flefhly  lull  only, 
but  of  the  whole  kingdom  of  fin. 

Verfe  1 7.     And  ihefe  are  contrary  the  orw.  to  the  other  :  So  that  ye 
cannot  do  the  things  that  ye  would. 

The  two  captains  or  leaders  (faith  he)  the  flelh  and  the  Spirit, 
are  one  againft  another  in  your  body,  fo  that  ye  cannot  do  what 
ye  would.  And  this  place  witnelTeth  plainly,  that  Paul  writeth 
thefe  things  to  the  faithful,  that  is,  to  the  church  believing  in  Chrid, 
baptized,  juftified,  renewed,  and  having  full  forgivenefs  of  fins. 
Yet,  notwithftanding  he  faith  that  fhe  hath  flefh  rebelling  againft 
the  Spirit.  After  the  fame  manner  he  fpeaketh  of  himfelf  in  Rom. 
vii.  14, — 23,  24.  /  (faith  he)  am  carnaU  fold  under  Jin,  And 
again,  J  fee  another  lanv  in  my  members  ^  ivarring  againjl  the  laiv  of 
my  mind,  and  bringing  me  into  captivity  to  the  la'w  of  Jin,  luhich  is 
in  my  members.  Alfo,  0  nuretched  man  that  I  am,  luho  Jhall  deli- 
ver  me  from  the  body  of  this  death,   iffc. 

Here  not  only  the  fchool-men,  but  alfo  feme  of  the  old  fathers 
are  much  troubled,  feeking  how  they  may  excufe  Paul.  For  it 
feemeth  unto  them  abfurd  and  unfeemly  to  fay,  that  the  ele£l  vef- 
fel  of  Chrift  fhould  have  fin.  But  we  credit  Paul's  own  words, 
wherein  he  plainly  confeffeth  that  he  is  fold  under  fin,  that  he  is 
led  captive  of  fin,  that  he  hath  a  law  in  his  members  rebelling  a- 
gainft  him,  and  that  in  the  flelh  he  ferveth  the  law  of  fin.  Here 
again  they  anfwer,  that  the  apoftle  fpeaketh  in  the  perfon  of  the 
wicked.  But  the  wicked  do  not  complain  of  the  rebellion  of  their 
flefh,  of  any  battle  or  conflidl,  or  of  the  captivity  and  bondage  of 
fm  ;  for  fin  mightily  reigneth  in  them.  This  is  therefore  the  very 
complaint  of  Paul  and  of  all  the  faithful.  Wherefore  they  have 
done  very  wickedly  who  have  excufed  Paul  and  all  the  faithful  to 
have  no  fin.  For  by  this  perfuafion  (which  proceedeth  of  igno- 
rance of  the  do(5lrine  of  faith)  that  they  have  robbed  the  church  of 
a  fingular  confolation  ;  that  they  abolifhed  the  forgivenefs  of  fins, 
and  made  Chrifi:  of  none  effeft. 

Wherefore  when  Paul  faith,  I  fee  another  laiu  in  my  members,  ^c 
he  denieth  not  that  he  hath  flelh,  and  the  vices  of  the  flefli  in 
him.  It  is  likely  therefore  that  he  felt  fometimes  the  motions 
of  carnal  lu(t.  But  yet  (no  doubt)  thefe  motions  were  well  fup- 
prefled  in  him  by  the  great  and  grievous  affli<5tion$  and  temptations 
both  of  mind  and  body,  wherewith  he  was  in  a  manner  continu- 
ally exercifed  and  vexed,  as  his  epillles  declare.  Or  if  he  be  at  any 
time  being  merry  and  ftrong,  felt  the  luftof  the  flefli,  wrath,  impati- 
cncy  or  fuch  fike;  yet,  he  rcfifled  them  by  the  Spirit,  and  fuflcred 
not  thofe  motions  to  bear  rule  in  him.  Therefore  let  us  in  no  wife 
futfer  fuch  comfortable  places  (whereby  Paul  defcribeth  the  battle 
9i  the  fleflj  againft  the  fpirit   in  his  own  body)   to  be  corrupted 


GALATIANS.  44J 

Ivith  luch  foolifli  gloil£s.  The  fchool-men,  the  monks,  and  fiich 
others,  never  feit  any  fpiritual  temptations,  and  therefore  they 
fought  only  for  the  reprelling  and  overcoming  of  flelhly  lufts 
and  lechery,  and  being  proud  of  that  vi<5tory  which  they  never  yet 
obtained,  they  thought  themfelves  far  better  and  more  holy  than 
married  men.  I  will  not  fay,  that  under  this  holy  pretence  they 
nouriflied  and  maintained  all  kinds  of  horrible  fms.  as  diffention, 
pride,  hatred,  difdain  and  defpifing  of  their  neighbours,  truft  in 
their  own  righteoufnels,  prefumption,  contempt  of  all  godlinefa 
and  of  the  word  of  God ;  infidelity,  blafphemy,  and  fuch  like, 
Againfl:  thefe  fins  they  never  fought,  nay,  rather  they  took  theni 
to  be  no  fins  at  all ;  they  put  righteoufnefs  in  the  keeping  of  their 
fooliih  and  v/icked  vov/s,  and  unrighteoufnefs  in  the  negleding  and 
contemning  of  the  fame. 

But  this  mud  be  our  ground  and  anchor-hold,  that  Chrift  is 
our  only  and  perfect  righteoufnefs.  If  we  have  nothing  whereun- 
to  we  may  truft,  yet  thefe  three  things  (as  Paul  faith,  i  Cor.  xiii. 
13.)  faith,  hope  and  love  do  remain.  Therefore  we  mull  always 
believe,  and  always  hope  ;  we  muft  always  take  hold  of  Chrift  as 
the  head  and  fountain  of  our  righteoufnefs.  He  that  belie'vefh  in  hlm^ 
Jhallnot  he  aJJoamed.  Moreover,  we  rauft  labour  to  be  outwardly 
righteous  alfo  ;  that  is,  not  to  confent  to  the  llefh,  which  always 
enticeth  us  to  fome  evil,  but  to  refift  it  by  the  Spirit.  We  muft 
not  be  overcome  with  impatience  for  the  unthankfuinefs  and  con- 
tempt of  the  people,  who  abufe  the  chriftian  liberty  ;  but  through 
the  Spirit  we  muft  overcome  this  and  all  other  temptations.  Look 
then  how  much  we  ftrive  againft  the  flelh  by  the  Spirit,  fo  much, 
are  we  outwardly  righteous  j  albeit  this  righteoufnefs  doth  not  com- 
mend us  before  God. 

Let  no  man  therefore  defpair,  if  he  feel  the  flefh  oftentimes  to 
ftir  up  new  battles  againft  the  Spirit,  or  if  he  cannot  by  and  by 
fubdue  the  flefh,  and  make  it  obedient  unto  the  Spirit.  I  alfo  dji 
wifii  myfelf,  to  have  a  more  valiant  and  conftant  heart,  which 
might  be  able,  not  only  boldly  to  contemn  the  threatenings  of  ty- 
rants, the  herefies,  offences  and  tumults,  which  Satan  and  his  fol- 
diers,  the  enemies  of  the  gofpel,  ftir  up  ;  but  alfo  might  by  and  by 
ihake  off  the  vexation  and  anguifh  of  fpirit ;  and  briefly,  might  not 
fear  the  fharpnefs  of  death,  but  receive  and  embrace  it  as  a  moft 
friendly  gueft.  But  I  Jind  another  law  in  my  members,  warring 
againjl  the  law  of  my  mind,  &c.  Some  others  do  w^reftle  with  in- 
ferior temptations,  as  poverty,  reproach,  impatiency,  and  fuch  like. 

Let  no  man  marvel  therefore,  or  be  difmayed,  when  he  feeleth 
in  his  body  this  battle  of  theflefa  againfl:  the  Spirit;  but  let  him 
pluck  up  his  heart,  and  comfort  himfelf  with  thefe  words  of  Paul, 
Thejlejh  lujleth  againjl  the  Spirit,  Alfo,  Thefe  are  contrary  the  one 
to  the  other  ;  fo  that  ye  cannot  do  the  things  that  ye  ivould  :  For  by 
thefe  fentences  he  comforteth  them  that  are  tempted.  As  if  he 
fhould  fay,  It  is  impofiible  for  you  to  follow  the  guiding  of  the 

L3 


442  G  A  L  A  T  I  A  N  S. 

Spirit  in  all  things,  without  any  feeling  or  hlnderance  of  the  ^e/Jj  i 
Nay  the  flcfh  will  refift ;  and  fo  reHft  and  hinder  you,  that  ye 
cannot  do  thefe  things  which  gladly  you  would.  Here  it  fhall 
be  enough,  if  ye  relift  the  flcfh  and  fulfil  not  the  luft  thereof; 
that  is  to  fay,  if  ye  follow  the  Spirit  and  not  the  flefn,  which  eafi- 
ly  is  overtlirown  with  impatiency,  covetclh  to  revenge,  biteth, 
grudgeth,  hateth  God,  is  angry  with  him,  defpaireih,  &c.  There- 
fore when  a  man  feeleth  this  buttle  of  the  flefh,  let  him  not  be  dif- 
couragcd  therewith,  but  let  him  rcfiO:  in  Spirit,  and  fay,  I  am  a 
finner,  and  I  feel  fin  in  me ;  for  1  have  not  yet  put  off  the  flefh, 
in  which  fm  dwelleth  fo  long  as  it  liveth.  But  I  will  obey  the 
Spirit  and  not  the  ilefh  ;  I  will  by  faith  and  hope  lay  hold  upoa 
Chrift,  and  by  his  word  I  will  raife  up  myfelf,  and  being  fo  raifed 
up,  I  will  not  fulfil  the  lufl  of  the  flefli. 

It  is  very  profitable  for  the  godly  to  know  this,  and  to  bear  it 
well  in  mind  ;  for  it  wonderfully  comforteth  them  when  they  are 
tempted.  When  I  was  a  monk,  I  thought  by  and  by  that  I  was 
utterly  cafl  away,  if  at  any  time  i  felt  the  luft  of  the  flefh  ;  if  I 
felt  any  evil  motion,  flefhly  lufl  wrath  hatred  or  envy  againft  my 
brother.  I  elTayed  many  works  to  help  to  quiet  my  confciencc, 
but  it  would  not  be  :  For  the  concupifcence  and  luft  of  my  fiefh 
did  always  return,  fo  that  I  could  not  refl,  but  was  continually 
Texcd  with  thefe  thoughts  :  This  or  that  fin  thou  haft  committed; 
thou  art  infeded  with  envy,  with  impatiency,  and  fuch  other  fins  ; 
therefore  thou  art  entered  into  this  holy  order  in  vain,  and  all  thy 
good  works  are  unprofitable.  If  then  I  had  rightly  underftood 
thefe  fentences  of  Paul,  Thejlcjls  hijldh  againfi  the  Spirit,  and  the 
Spirit  agaitifi  thejltfi  ;  and  thefe  are  contrary  the  one  to  the  other  ; 
fo  that  ye  cannot  do  the  things  that  ye  nuould ;  I  fhould  not  have  {o 
miferably  tormented  myfelf,  but  fliould  have  thought  and  faid  to 
myfelf  as  now  commonly  I  do  :  Martin,  thou  fhalt  not  utterly  be 
without  fin,  for  thou  haft  flefh  ;  thou  fhalt  therefore  feel  the  battle 
thereof;  according  to  that  faying  of  Paul,  The  jicjlo  refijleth  the 
Spirit,  Defpair  not  therefore,  but  refilt  it  ftrongly,  and  fulfil  not 
the  lufl  thereof.     Thus  doing  thou  art  not  under  the  law. 

I  remember  that  *Staupitius  was  wont  to  fiiy,  1  have  vowed  unto 
God  above  a  thoufand  times,  that  I  would  become  a  better  man ;  but 
I  never  performed  that  which  I  vowed.  Hereafter  I  will  make  no 
fuch  vow  ;  for  I  have  nov/  learned  by  experience,  that  I  am  not  able 
to  perform  it.  Unlcfs  therefore  God  be  favourable  and  merciful  unto 
me  for  Chrift's  fake,  and  grant  unto  me  a  bleffed  and  a  happy  hour, 
when  I  ihall  depart  out  of  this  miferable  life,  I  fliall  not  be  able, 
with  all  my  "vows  and  all  my  good  deeds,  to  fland  before  him. 
This  was  not  only  a  true  but  alio  a  godly  and  a  holy  dcfperation  j 
and  this  muft  they  confefs  both  with  mouth  and  heart  who  will  be 
faved.  For  the  godly  truft  not  to  their  own  righteoufnefs,  but  fay 
with  David,  Ejiter  not  into  judg^nent  nvith  thy  fervant  :  For  in  thy 

*  Staupitius,  a  godly  learned  man,  of  whom  he  made  mcntiou  before. 


GALATIANS.  443 

fight  Jhall  no  Jlejh  he  jujlifiedy  Pfal.  cxliii.  2.  Again,  If  thou. 
Lord  Jhouldji  mark  iniquities  :  0  Lord,  ivho  Jhall  Jland,  Pfal. 
cxxx.  3.  They  look  unto  Chrift  their  reconciler,  who  gave  his 
life  for  their  fins.  Moreover,  they  know  that  the  remnant  of  fin 
which  is  in  their  flefh  is  not  laid  to  their  charge,  but  freely  pardon- 
ed. Notwithllanding  in  the  mean  while  they  fight  in  Spirit  againit 
the  flefh,  left  they  fliould  fulfil  the  lufts  thereof.  And  although 
they  feel  the  flefh  to  rage  and  rebel  againft  the  Spirit,  and  them- 
felves  aifo  to  fall  fometimes  into  fin  through  infirmity,  yet  they  are 
not  difcouraged,  nor  think  therefore  that  their  ftate  and  kind  of 
life,  and  the  works  which  are  done  according  to  their  calling,  dif- 
pleafe  God  ;  but  they  raife  up  themfelves  by  faith. 

The  faithful  therefore  receive  great  confolation  by  this  dodlrine 
of  Paul,  in  that  they  know  themfelves  to  have  part  of  the  flefh, 
and  part  of  the  Spirit,  but  yet  fo  noLwithftanding  that  the  Spirit 
ruleth,  and  the  flefh  is  fubdued  and  kept  under  awe,  that  righte- 
oufnefs  reigneth,  and  fin  ferveth.  He  that  knoweth  not  this  doc- 
trine, and  thinketh  that  the  faithful  ought  to  be  without  all  fault, 
and  yet  feeth  the  contrary  in  himfelf,  mufl  needs  at  length  be  fwal- 
lowed  up  by  the  Spirit  of  heavinefs,  and  fall  into  defperation.  But 
whofo  knoweth  this  dodrine  well  and  ufeth  it  rightly,  to  him  the 
things  that  are  evil  turn  unto  good,  Rom.  viii.,  28.  For  when 
the  flefii  provoketh  him  to  fin,  by  occafion  thereof  he  is  ftirred  up 
and  enforced  to  leek  forgivenefs  of  fins  by  Chrift,  and  to  embrace 
the  righteoufnefs  of  faith,  which  elfe  he  would  not  fo  greatly  ef- 
teem,  nor  feek  for  the  fame  with  fo  great  defire.  Therefore  it  pro- 
fiteth  us  very  much  to  feel  fomeumes  the  wickednefs  of  our  nature 
and  corruption  of  our  flefh,  that  yet  by  this  means  we  may  be 
waked  and  ftirred  up  to  faith,  and  to  call  upon  Chrift.  And  by 
this  occafion  a  chriftian  becometh  a  mighty  workman  and  a  won- 
derful creator,  who  of  heavinefs  can  make  joy,  of  terror  comfort, 
of  fin  righteoufnefs,  and  of  death  life,  when  he  by  this  means  re- 
prefling  and  bridling  the  flefli,  maketh  it  fubjed  to  the  Spirit. 

Wherefore  let  not  them  who  feel  the  luft  of  the  flefii,  delpair  of 
their  falvation.  Let  them  feel  it  with  all  the  force  thereof,  fo  that 
they  confent  not  to  it.  Let  the  paifions  of  luft,  wrath  and  fuch 
other  vices  Ihake  them,  fo  that  they  do  not  overthrow  them.  Let 
fin  affault  them,  fo  that  they  do  not  aceomplifti  it.  Yea,  the  more 
godly  a  man  is,  the  more  doth  he  feel  that  battle.  And  hereof 
come  thofe  lamentable  complaints  of  the  faithful  in  the  Pfalms  and 
in  the  whole  fcripture.  Of  this  battle  the  hermits,  the  monks,  and 
the  fchool-men,  and  all  that  feek  righteoufnefs  and  falvation  by 
works,  know  nothing  at  all. 

But  here  may  fome  men  fay ;  that  it  is  a  dangerous  matter  to 
teach  that  a  man  is  not  condemned,  if  by  and  by  he  overcome  not 
the  motions  and  palTions  of  the  flefh  he  feeleth.  For  when  this 
dodrine  is  taught  among  the  common  people,  it  rnaketh  them  care- 
kls,  negligent  and  flothful.    This  is  it  which  I  faid  a  little  before? 


444  GALATIANS. 

that  ifwe  touch  faith,  then  carnal  men  n'eglecTc  and  rejcf):  works; 
IF  works  be  required,  then  is  fait)i  and  confolation  of  confcience 
loil.  Here  no  man  can  be  compelled,  neither  can  there  be  any 
certain  rule  prcfcribed.  But  let  every  man  diligently  try  himfelf  to 
v/hat  paflion  of  the  flerti  he  is  moll:  fubjedl,  and  wiien  he  findcth 
that,  let  him  not  be  carelefs,  nor  flatter  himfelf;  but  let  him  watch 
and  wreftle  in  Spirit  againft  it,  that  if  he  cannot  altogether  bridle 
it,  yet,  at  lead  he  do  not  fulfil  the  luft  thereof. 

This  battle  of  the  flefh  againlt  the  Spirit,  all  the  children  of 
God  have  had  and  felt :  And  the  felf-fame  do  we  alfo  feel  and 
prove.  He  that  fcarcheth  his  own  confcience,  if  he  be  not  an 
hypocrite,  (hall  well  perceive  that  to  be  true  in  himfelf  which  Paul 
here  faith  that  the  flefh  luileth  againft  the  Spirit.  All  the  faith- 
ful therefore  do  feel  and  confefs  that  their  flefh  refilleth  the  Spirit, 
and  that  thefe  two  are  fo  contrary  the  one  to  the  other  in  themfelves, 
that  do  what  they  can  they  are  not  able  to  perform  that  which 
they  would  do.  Therefore  the  flefti  hindereth  us  that  we  cannot 
keep  the  commandments  of  God,  that  we  cannot  love  our  neigh- 
bours as  ourfelves,  much  lefs  can  we  love  God  with  all  our  heart ; 
Therefore  it  is  impcfhble  for  us  to  become  righteous  by  the  works 
of  the  law.  Indeed  there  is  a  good-v/ill  in  us,  and  fo  muft  there 
be  (for  it  is  the  Spirit  itfelf  which  refifteth  the  flefa)  which  would 
■;gladly  do  good,  fulfil  the  law,  love  God  and  his  neighbour,  and 
fuch  like,  but  the  fisih  obeyeth  not  this  good-will,  but  refjfteth  it; 

•  and  yet  God  imputeth  not  unto  us  this  fin  :  For  he  is  merciful  to 
thofe  that  believe,  for  Chrift's  fake 

But  it  folioweth  not  therefore  that  thou  fhouldft  make  a  light 
matter  of  fin,  becaufe  God  doth  not  impute  it.  True  it  is  that  he 
doth  not  impute  it :   But  to  whom,  and  for  what  caufe  ?  To  fuch 

•  as  repent  and  lay  hold  by  faith  upon  Chvifl:  the  mercy-feat,  for 
vhoie  fake,  as  all  their  fms  are  forgiven  them  ;  even  io  the  rem- 
nants of  fm  which  are  in  them,  are  not  imputed  unto  thern.  They 
make  not  their  fin  lefs  than  it  is,  but  amplify  it  and  fet  it  out  as  it 
is  indeed  ;  for  thoy  know  that  it  cannot  be  put  away  by  ransfa(^Hon, 
v/orks  or  lighteoufnefs,  but  only  by  the  death  of  Chrilt.  And 
yet,  notwithflanding  the  greatnefs  and  enormity  of  their  fin  doth 
not  caufe  them  to  defpair,  but  they  affure  themfelvcs,  that  the 
fame  (hall  not  be  inr^puted  unto  them,  or  laid  to  tlieir  charge. 

This  I  fay,  left  any  man  fhould  think  that  after  faith  is  receiv- 
ed, there  is  little  account  to  be  made  of  fin.  Sin  is  truely  i\n 
whether  a  man  commit  it  before  he  hath  received  the  knowledge 
of  Chrift,  or  after.  And  God  always  hateth  fin;  yea,  all  finis 
damnable  as  touching  the  fa6l  itfelf.  But  in  that  it  is  not  damnable 
to  him  that  believeth,  it  cometli  of  Chrift,  who  by  his  death  hath 
taken  away  fin.  But  to  him.  that  believeth  not  in  Chrift,  not  only 
all  his  fins  are  damnable;  but  even  his  good  works  idfo  are  fin, 
according  to  that  faying;  Whatfoever  is  noi  of  faith  is  fin,  Rorn. 
'^iv.  23.     Therefore  the  error  of  the  fchool-men  is  moft  pernici-r 


GALATIANS.  445 

*3us,  who  do  diftinguifti  ftns  according  to  the  fa(5t,  and  not  accord- 
ing to  the  pevfon.  He  that  believeth  hath  as  great  fin  as  the  un- 
believer. But  to  him  that  beHeveth,  it  is  forgiven  and  not  imput- 
ed ;  to  the  unbeliever  it  is  not  pardoned,  but  imputed.  To  the 
believer  it  is  venial;  to  the  unbeliever  it  is  mortal  and  damnable: 
Not  for  any  difference  of  fins,  or  becaufe  the  fin  of  the  believer 
is  Jefs,  and  the  fin  of  the  unbeliever  is  greater ;  but  f®r  the  differ- 
ence of  the  perfons.  For  the  faithful  affureth  himfelf  by  faith 
that  his  fin  is  forgiven  him,  forafmuch  as  Chrift  hath  given  himfelf 
for  it.  Therefore  although  he  have  fin  in  him,  and  daily  finneth, 
yet  he  continueth  godly ;  but  contrariwife,  the  unbeliever  conti- 
nueth  wicked.  And  this  is  the  true  wifdom  and  confolation  of 
the  godly,  that  although  they  have  and  commit  fins,  yet,  they 
know  that  for  Chrift's  fake  they  are  not  imputed  unto  them. 

This  I  fay  for  the  comfort  of  the  godly.  For  they  only  feel  in- 
deed that  they  have  and  do  commit  fins;  that  is  to  fay  they  feel 
that  they  do  not  love  God  fo  fervently  as  they  fhould  do;  that 
they  do  not  believe  him  fo  heartily  as  they  would,  but  rather  they 
oftentimes  doubt  whether  God  have  a  care  of  them  or  not;  they 
are  impatient  and  angry  with  God  in  adverfity.  Hereof  (as  I 
have  faid)  proceed  the  forrowful  complaints  of  the  faithful  in  the 
fcriptures  and  efpecially  in  the  Pfalms.  And  Paul  himfelf  com- 
plaineth  that  he  is  fold  under  fin,  Rom.  vii.  14.  And  here  he 
faith,  that  the  fleili  reliiieth  aiid  rebelleth  againft  the  Spirit.  But 
becaufe  they  mortify  the  deeds,  of  the  fleih  by  the  Spirit  (as  he 
faith  in  another  place,  as  alfo  in  the  end  of  this  chapter,  TJ^^ey  cru- 
cify ihejlejh  nvith  the  dcfres  and  lujis  thereof;)  therefore  thefe  fins 
do  not  hurt  them  nor  condemn  them.  B-ut  if  they  obey  the  ileih 
in  fulfilling  the  lulls  thereof,  then^do  they  lofe  faith  and  the  Holy 
Ghoft.  And  if  they  do  not  abhor  their  fin,  and  return  unto 
Chrifl  (who  hath  given  power  unto  his  church,  to  receive  and 
raife  up  thofe  that  are  fallen,  that  fo  they  may  recover  faith  and 
the  holy  Ghofi-)  they  die  in  their  fins.  Wherefore  we  fpeak  not 
of  them  who  dream  that  they  have  faith,  and  yet  continue  fHil  in 
their  fins.  Thefe  men  have  their  judgment  already:  They  that 
live  after  the  Jlejh  JJoall  diet  Rom.  viii.  13.  Alfo,  The  nvdrks  of 
ihefiejh  are  manifeji^  nuhi^h  are  thefe,  adultery,  fornication,  unclean- 
nefs,  lafcivoufnefs,  idolatry,  'witchcraft,  hatred,  variance,  emulati- 
on, <wraih,  fedicions,  flrfe,  htrtfies,  envyings,  murders,  drunken- 
nefs,  reveUings,  and  fuch  like:  of  the  ivhich  I  tell  you  before,  as  I 
have  alfo  told  you  in  time,  pnfl,  that  they  ivho  do  fuch  things,  JJj  all  not 
inherit  the  kingdom  of  God. 

Hereby  we  may  fee  who  are  the  very  faints  indeed.  They  are 
not  (locks  and  Hones  (as  the  monks  and  fchool-men  dream)  fothat 
they  are  never  moved  with  any  thing,  never  it^X  any  lufts  or  de- 
fires  of  the  fiefii;  but  as  Paul  faith,  their  fiiefli  kiiteth  againft  the 
Spirit,  and  therefore  they  have  fin,  and  both  can  and  do  fin. 
And  the  j!:xxiid  Pfalra  v/itneffeth,  that  the  faithful  do  confefs 


446  GALATIANS. 

their  wnrighteoufnefs,  and  pray  that  the  wlckednefs  of  their  Cm 
may  be  forgiven,  where  he  faith,  vcr.  5'.  /  w/7/  cnnfcfs  my  tranf- 
grejfton  unto  the  Lord;  and  thou  forgavejl  the  iniquity  of  my  Jin, 
ver.  6.  Therefore  /hall  every  one  that  is  godly,  pray  unto  thee,  ^c. 
Moreover,  the  whole  church,  which  indeed  is  holy,  prayeth  that 
her  iins  may  be  forgiven  her,  and  it  believeth  the  forgivenefs  of 
(ins.  And  in  Pfahn  cxllii.  2.  David  prayeth;  0  Lord,  enternot 
into  judgment  tuith  thy  fervant :  For  in  thy  fight  (hall  no  man  living  he 
jujl'fied.  And  in  Pfal.  cxxx.  3,  4.  If  thou,  Lord,  floouldfl  mark  in- 
iquity ;  0  Lord,  'who  Jloall  Jiand?  But  there  is  forgivenefs  ivith 
thee,  i^c.  Thus  do  the  chiefeft  faints  and  children  of  God  fpeak 
and  pray;  as  David,  Paul,  &c.  All  the  faithful  therefore  do  fpeak 
and  pray  the  fame  thing,  ?nd  with  the  fame  Spirit.  The  popifh 
Ibphifters  read  not  the  fcrlptures,  or  if  they  read  them,  they  have 
avail  before  their  eyes;  and  therefore  as  they  cannot  judge  rightly 
of  any  thing,  fo  can  they  not  judge  rightly  either  of  fin,  or  of 
holinefs. 

Verfe   18.  But  if  ye  be  led  hy  the  Spirit,  ye  are  not  under  the 

latu. 

Paul  cannot  forget  his  dodtrlne  of  faith,  but  ftill  repeateth  it 
and  beateth  it  into  their  minds;  yea,  even  when  he  treateth  of  good 
works.  Here  fome  man  may  objed:  How  can  it  be  that  we 
fbould  not  be  under  the  law  ?  And  yet  thou  notwithftanding,  O 
Paul,  teacheth  us,  that  we  have  flefh  which  lufteth  againft  the 
Spirit,  and  fighteth  againft  hs,  tormenteth  and  bringeth  us  into 
bondage.  And  indeed  we  feel  fin,  and  cannot  be  delivered  from 
the  feeling  thereof,  though  we  were  never  fo  willing.  And  what 
is  this  elfe,  but  to  be  under  the  law?  But,  faith  he,  let  this  no^ 
thing  trouble  you,  only  do  you  endeavour  that  ye  may  be  led  by 
the  Spirit,  that  is,  fhew  yourfelves  willing  to  follow  and  obey  that 
will  which  refiileth  the  flefh,  and  doth  not  acomplifh  the  lufts 
thereof,  (for  this  is  to  be  led  and  to  be  drawn  by  the  Spirit;) 
then  are  ye  under  the  law.  So  Paul  fpeaketh  of  himfelf,  Rom. 
rii.  2ir,  In  my  mind  I  ferve  the  laiv  of  God;  that  is,  in  Spirit  I 
am  not  fubject  to  any  fin;  but  yet  in  my  flefli  I  ferve  the  law  of 
fin.  The  faithful  then  are  not  under  the  law,  in  Spirit;  for  the 
law  cannot  accufe  them,  nor  pronounce  fentence  of  death  againfl 
them,  although  they  feel  fin,  and  confefs  themfelves  to  be  finners; 
for  the  pov/er  and  ftrength  of  the  law  is  taken  from  it  by  Chrifl, 
Who  was  made  under  the  laiv,  that  he  m'^ght  redeem  them  mfhich  ivere 
under  the  latu.  Gal.  iv.  4,  5.  Therefore  the  law  cannot  accufe 
that  for  fin  in  the  faithful  which  is  fin  indeed,  and  committed  a- 
gainft  the  law. 

So  great  then  is  the  power  and  dominion  of  the  Spirit,  that 
the  law  cannot  accufe  the  godly,  though  they  commit  that 
which  is  fin  indeed.  For  Chrill:  is  our  righteoufnefs,  whom  we 
apprehend  by  faith  ;  he  is  without  all  fin,  and  therefore  the  law 


GALATIANS.  447 

cahnot  accufe  him.  As  long  as  we  cleave  faft  unto  him,  we  are 
led  by  the  Spirit,  and  are  free  from  the  law.  And  fo  the  apoillc, 
even  when  he  teacheth  good  v/orks,  forgetteth  not  his  dod^ine 
concerning  juftification,  but  always  fheweth  that  it  is  impoffible  for 
lis  to  be  juftified  by  works:  For  the  remnants  of  fin  cleave  fall:  in 
our  flefh,  and  therefore  fo  long  as  our  flefh  liveth,  it  cealeth  not 
to  luft  contrary  to  the  fpirit.  Notwithftanding  there  cometh  no 
danger  unto  us  thereby,  becaufe  we  are  free  from  the  law,  fo  that 
we  walk  in  the  Spirit. 

And  with  thefe  words,  If  ye  It  led  by  the  Spirit ,  ye  are  notun" 
der  the  law  thou  mayefi:  greatly  comfort  thyfeif  and  others  that 
are  grievoufly  tempted.  For  it  oftentimes  cometh  to  pafs,  that  a 
man  is  fo  vehemently  affaulted  with  wrath,  hatred,  impaiiency, 
carnal  defire,  terror  and  anguifli  of  fpirit,  or  fome  other  luft  of 
the  flefh,  that  he  cannot  fhake  them  off,  though  he  were  never  fo 
fain.  What  fliould  he  do  in  this  cafe?  Should  he  defpair?  No, 
God  forbid;  but  let  him  fay  thus  with  himfelf.  Thy  flefh  fighteth 
and  rageth  againft  the  Spirit.  Let  it  rage  as  long  as  it  lifleth;  on- 
ly fee  thou  that  in  any  cafe  thou  confent  not  to  it,  to  fulfil  the 
lufls  thereof,  but  walk  wifely  and  follow  the  leading  of  the  Spirit, 
In  fo  doing,  thou  art  free  from  the  law.  It  accufeth  and  terrifi- 
eth  thee  (I  grant)  but  altogether  in  vain.  In  this  con fl id  there- 
fore of  the  flefh  againft  the  Spirit,  there  is  nothing  better,  than  to 
have  the  word  of  God  before  thine  eyes,  and  therein  to  feek  the 
comfort  of  the  Spirit. 

And  let  not  him  who  fuffereth  this  temptation,  be  difmayed, 
in  that  the  devil  can  fo  aggravate  fin,  that  during  the  confli6t  he 
thinketh  himfelf  to  be  utterly  overthrown,  and  fecleth  nothing  elfe 
but  the  wrath  of  God  and  dcfperation.  Here  in  any  wife  let  him 
not  follow  his  own  feeling  and  .the  judgment  of  reafon,  but  let 
him  take  fure  hold  of  this  faying  of  Paul,  If  ye  he  led  by  the  Spirit^ 
that  is,  if  ye  raifc  up  and  comfort  yourfelves  through  faith  in 
Chrift,  ye  are  not  under  the  Taw,.  So  fhall  he  have  a  flrong 
buckler,  wherewith  he  may  beat  back  all  the  fiery  darts  of  which 
the  wicked  fiend  affaulteth  him  v/ithal.  How  much  foever  then 
the  flefh  doth  boil  and  rage,  yet  cannot  her  motions  and  rages  hurt 
and  condemn  him,  for  as  much  as  he.  following  the  guiding  of  the 
fpirit,  doth  not  confent  unto  the  ilefli,  nor  fulfil  the  lufts  there- 
of. Therefore,  when  the  motions  of  the  flefh  do  rage  the  on- 
ly remedy  is  to  take  to  us  the  fword  of  the  Spirit,  which  is 
the  word  of  falvation,  (That  God ivoukl not  the  death  of  a  fmner^ 
hut  that  he  convert  and  live)  and  to  fight  againft  them:  Which 
if  we  do,  let  us  not  doubt  but  we  fhall  obtain  the  vidtory,  although 
fo  long  as  the  battle  endureth,  we  feel  the  plain  contrary.  But 
fet  the  Vv^ord  out  of  fight,  and  there  is  no  counfel  nor  help  remain- 
ing. Of  this  that  I  fay,  I  myfelf  have  good  experience:  I  have 
ftiffered  many  great  paflions,  and  the  fame  alfo  very  vehement  and 
great.     But  fo  foon  as  I  laid  hold  of  any  place  of  fcripture,  and 


4<J  G  A  L  A  T  I A  N  S. 

ftayed  myfelf  upon  it  as  upon  my  chief  anchor-hold,  flraigljtway 
my  temptations  did  vanifli  away;  which  without  the  word  it  had 
been  impoflible  for  me  to  endure  any  little  fpacc,  and  much  lefs  to 
overcome  them. 

The  fum  or  effed  therefore  of  all  that  which  Paul  hath  taught  in 
this  difputation  or  difcourfe  concerning  the  confiidl  or  battle  between 
the  flefh  and  the  Spirit,  is  this :  That  the  faints  and  the  eledt  of 
God  cannot  perform  that  which  the  Spirit  defireth  :  For  the  Spi- 
rit would  gladly  be  altogether  pure,  but  the  flefh  being  joined  unto 
the  Spirit  will  not  fuffer  that.  Notwithftanding  they'arc  faved  by 
the  remiffion  of  fms,  which  is  in  Chrilt  Jefus.  Moreover,  becauie 
they  walk  in  the  Spirit,  and  are  led  by  the  Spirit,  they  are  not 
under  the  law :  the  law  cannot  accufe  or  terrify  them  ;  yea,  al- 
though it  go  about  never  fo  much  fo  to  do,  yet  fiiall  it  never  be 
able  to  drive  them  to  defperation. 

Verfe  19.     Notu  the  ivorks  of  the  jlejh  are  manlfejl,  'which  are. 

thefe^  &c. 

This  place  is  not  unlike  to  this  fentence  of  Chrift,  Te  fiall 
know  them  by  their  fruits  :  Do  men  gather  grapes  of  thorns,  or  fgs 
of  th'ifilcs  ?  Even  fo  every  good  tree  bringeth  forth  good  fruit  ;  but  a 
corrupt  tree  bringeth  forth  evil  fruit,  &c.  Matth.  vii.  16,  17.  Paul 
teacheth  the  very  fame  thing  which  Chrift  taught,  viz.  that  works 
and  fruits  do  fufficiently  teiHfy  whether  the  trees  be  good  or  evil ; 
whether  men  follow  the  guiding  of  the  flefliorof  the  Spirit.  As 
if  he  ihould  fay,  Left  fome  of  you  might  fay  for  himfelf,  that  he 
underftandeth  me  not  now  when  I  treat  of  the  battle  between  the 
fleih  and  the  Spirit,  I  will  fet  before  your  eyes,  firft  the  works  of 
the  flefh,  whereof  many  are  known  even  to  the  ungodly  ;  and  then 
alfo  the  vv'orks  of  the  Spirit. 

And  this  doth  Paul,  becaufe  there  were  many  hypocrites  amongft; 
die  Galatians,  (as  there  are  alfo  at  this  day  among  us)  who  out- 
wardly pretended  to  be  godly  men,  and  boafted  much  of  the  Spi- 
rit, and  as  touching  the  words,  they  underftood  the  true  doclrine 
of  the  gofpel  ;  but  they  walked  not  according  to  the  Spirit,  but  ac- 
cording to  the  flefh,  and  performed  the  works  tliereof.  Whereby 
Paul  manifeftly  convinteth  them  to  be  no  fuch  holy  men  indeed  as 
they  boafted  themfelves  to  be.  And  left  they  fliould  defpife  this 
his  admonition,  he  pronounceth  againft  them  this  dreadful  fentence, 
that  they  fhall  net  be  inheritors  of  the  kingdom  of  heaven,  to  the 
end,  that  being  thus  admonilhed,  they  might  amend.  Every  age, 
even  in  the  faithful,  hath  his  peculiar  temptations;  as  flefhly  Uifts 
aflault  a  man  moft  of  all  in  his  youdi,  in  his  middle  age  ambition 
and  vain-glory,  and  in  his  old  age  covetoufnefs.  There  was  never 
yet  any  of  the  faithful,  whom  the  flefti  hath  not  often  in  his  life- 
time provoked  toimpatiencj'-,  anger,  vain-glory,  &c.  Paul  there- 
fore fpeaking  here  of  the  faithful,  faith,  that  the  fiefli  lufteth  in 
them  againft  the  Spirit,  §cc.  therefore  they  Ihall  never  be  without 


GALATIANS.  449 

the  defir'es  and  battles  of  the  flefii ;  notwithftanding  they  do  not 
hurt  them.  But  of  this  matter  we  muil:  thus  judge,  that  it  is  one 
thing  to  be  provoked  of  the  flefh,  and  yet  not  willingly  to  yield  to 
the  lults  and  defires  thereof,  but  to  walk  after  the  leading  of  the 
Spirit,  and  to  refift  the  flelh  ;  and  another  thing  to  alTent  unto  the 
flefli,  and  without  all  fear  or  remorfe  to  perform  and  fulfil  the 
works  thereof  and  to  continue  therein,  and  yet  notwithifanding  to 
counterfeit  holinefs,  and  to  boaft  of  the  Spirit.  The  firft  he  com- 
forteth,  when  he  faith,  that  they  are  led  by  the  Spirit,  and  are 
not  under  the  law.  The  other  he  threateneth  with  everlafling; 
deftrudion. 

Notwithftanding  fometlmes  it  happeneth  that  the  faints  alfo  do 
fall  and  perform  the  lufts  of  the  flefh  :  As  David  fell  horribly  into 
adultery.  Alfo,  he  was  the  caufe  of  the  (laughter  of  many  men, 
when  he  caufed  Uriah  to  be  flain  in  the  front  of  the  battle;  and 
thereby  alfo  he  gave  occafion  to  the  enemies  to  glory  and  triumph, 
over  the  people  of  God^  to  worftiip  their  idols,  and  to  blafpheme 
the  God  of  Ifrael.  Peter  alfo  fell  mod  grievoudy  and  horribly 
when  he  denied  Chrift.  But  although  thefe  fins  were  great'  and 
heinous,  yet  were  they  not  committed  upon  any  contempt  of  God, 
or  of  a  wilful  and  obfiinate  mind,  but  through  infirmity  and  weak- 
nefs.  Again,  when  they  were  admonifhed,  they  did  not  obfli- 
nately  continue  in  their  fins,  but  repented.  Such  he  willeth  after- 
wards in  Gal.  vi.  i.  to  be  received,  inftrufted  and  re  Gored,  fay- 
ing, If  a  man  he  overtaken  In  a  fault ,  ye  tvho  arc  fplritual-,  rejtore 
fuch  an  one  in  the  Spirit  of  meehnefs  ;  confidering  thyfelf,  lejl  thou 
alfo  be  tempted*  To  thofe  therefore  who  fin  and  fall  through  infir- 
mity, pardon  is  not  denied,  fo  that  they  rife  again  and  continue 
not  in  their  fin  ;  for  of  all  things  continuance  in  fin  is  the  worft. 
But  if  they  repent  not,  but  ftill  obftinately  continue  in  their  wick- 
ednefs,  and  perform  the  defires  of  the  iiefli,  it  is  a  certain  token 
that  there  is  *  deceit' in  their  Spirit. 

No  man  therefore  fhall  be  without  lufts  and  defires  fo  long  as  he 
liveth  in  the  flefh,  and  therefore  no  man  fiiall  be  free  from  tempta- 
tions. Notwithftanding  fome  are  tempted  one  way,  and  fome  ano- 
ther, according  to  the  difference  of  the  perfons.  One  man  is  af- 
faulted  with  more  vehement  and  grievous  motions,  as  with  bitter- 
nefs  and  anguifh  of  Spirit,  blafphemy,  diflruff  and  defperation  : 
Another,  with  more  grofs  temptations,  as  with  flefhly  lufb,  wrath, 
envy,  covetoufnefs  and  fuch  like.  But  in  this  cafe  Paul  requiretb 
of  us  that  we  walk  in  the  Spirit  and  refift  the  flefli.  But  whofo 
obeyeth  the  flefli,  and  continueth  without  the  fear  of  God  or  re- 
morfe of  confcience  in  accomplifliing  the  deiires  and  lufts  thereof; 
let  him  know-that  he  pertaineth  not  unto  Chriif  :  And  although  he 
boafl  of  the  name  of  a  chriftian  never  fo  much,  yet  doth  he  but 

M3 

*  That  is  af^ecret  contempt  of  God,  whereof  David  fpeaketh,  Pfal.  x.  4^ 


4io 


GALATIANS. 


deceifc  himfelf.     For  they  who  arc  of  Chrifl,  do  crucify  their  Relh 
with  the  affedlions  and  lulb  thereof. 

IVho  are  rightly  called  Saints,  and  are  fo  indeed. 

This  place,  (as  I  have  alfo  forewarned  you  by  the  way)  con- 
taineth  in  a  fingular  confolation  ;  for  it  teacheth  us,  that  the  faints 
and  moft  holy  men  in  this  wofM  lite  not  without  concupifcence 
and  temptations  of  the  flefli,  nor  yet  without  fins.  It  warneth  us 
therefore  to  take  heed  that  we  do  not  as  fome  did,  of  whom  Ger- 
ibn  writeth,  who  laboured  to  attain  to  fuch  perfecflion,  that  they 
might  be  v/ithout  all  feeling  of  temptations  or  fins,  that  is  to  fay, 
fery  (locks  and  ftones. 

The  like  imagination  the  monks  and  fchool-men  had  of  their 
fiiints,  as  though  they  had  been  very  fenfelefs  blocks  and  without 
all  alfedions.  The  Virgin  Mary  felt  great  grief  and  forrow  of  Spi- 
rit when  fhc  milled  her  Son,  Luke  ii.  David,  in  the  Pfalms, 
complaineth  that  he  is  almoft  fwallowed  up  with  exceiTive  forrow 
for  the  greatnefs  of  his  temptations  and  fins.  Paul  alfo  complain- 
eth that  he  hath  battles  without,  and  terrors  within.  2  Cor.  vii.  5. 
and  that  in  his  flefh  he  ferveth  the  law  of  fin.  He  faith  that  he  is 
careful  for  all  the  churches,  2  Cor.  xi.  38.  and  that  God  fhewed 
great  mercies  towards  him,  in  that  he  delivered  Epaphroditus,  be- 
ing at  the  point  of  death,  to  life  again,  left  he  ftiould  have  forrow  up- 
on forrow.  Therefore  the  faints  of  the  papifts  are  like  to  the  ftoics, 
who  imagined  fuch  wife  men,  as  in  all  the  world  were  never  yet  to 
be  found.  And  by  this  foo/ifh  and  devilifh  perfuafion,  which  pro- 
ceedeth  of  their  ignorance  of  this  doctrine  of  Paul,  the  fchool-men 
brought  both  ihentfelves  and  others  without  number,  into  horrible 
defperation. 

When  I  was  a  monk  I  did  oftentimes  moft  heartily  wifh,  that  L 
might  once  be  fo  happy,  as  to  fee  the  converfation  and  life  of  fome 
faint  or  holy  man.  But  in  the  mean  time,  I  imagined  fuch  a  faint 
as  lived  in  ihe  wildernefs,  abilaining  from  meat  or  drink,  and  liv- 
ing only  upon  roots  of  herbs  and  cold 'water;  and  this  opinion  of 
thofe  monftrous  faints,  I  had  learned  not  only  out  of  the  books  of 
the  fophifters  and  fchoolmen,  but  alfo  out  of  the  books  of  the  fa- 
thers. For  thus  writeth  Hierome  in  a  certain  place  :  As  touching 
meats  and  drinks  I  fay  nothing,  for  as  much  as  it  is  excefs,  that 
even  fuch  as  are  weak  and  feeble  fhould  ufe  cold  water,  or  eat  any 
Indden  thing,  &c.  But  now  in  the  light  of  the  gofpel  we  plainly 
fee  who  they  are  whom  Chrift  and  his  apofUes  call  faints  :  Not  they 
who  live  a  folitary  and  fingle  Ufe,  or  ftraitly  obferve  days,  meats, 
ar^parel,  and  fuch  other  things,  or  in  outward  appearance  do  other 
great  and  monftrous  works,  (as  v/e  read  of  many,  in  the  lives  of 
ihc  fathers  ;)  but  they  who  being  called  by  the  found  of  the  gofpel 
and  baptized,  do  believe  that  they  are  juftified  and  cleanfed  by  the 
death  of  Chrlf..  So  Paul  every  where,  writing  to  the  chriftians, 
calleth  them  holy,  the  children  and  heirs  of  God,  &c,     Whofo- 


G  A  L  A  T  I A  N  S.  45^ 

CTcr  then  do  believe  in  Chrift,  whether  they  be  men  or  women, 
bond  or  free,  are  all  faints ;  not  by  their  own  works,  but  by  the 
vorks  of  God,  which  they  receiye  by  faith  ;  .is  his  word,  the  fa- 
crameats,  the  pallion  of  Chrift,  his  death,  refurredtion,  vi6lory, 
the  fending  of  the  Holy  Ghoft.  To  conclude,  they  are  faints 
through  fuch  a  holinefs  as  they  freely  receive,  not  through  fuch  a 
holinefs  as  they  thcmfclves  have  gotten  by  their  own  induitry,  goodl 
works  and  merits. 

So  the  minifters  of  the  word,  the  magiftrates  of  commonwealths, 
parents,  children,  mafters,  fervants,  &c.  are  true  faints,  if  firft 
and  before  all  things,  they  afTure  themfelves  that  Chrid  is  their 
wifdom,  righteoufnefs,  fan«5lification  and  redemption.  Secondly, 
if  every  one  do  his  duty  in  his  vocation  according  to  the  rule  of 
God's  word,  and  obey  not  the  flefh,  but  reprefs  the  luftsand  de- 
sires thereof  by  the  Spirit.  Now,  whereas  ail  are  not  of  like 
Itrength  to  refift  temptations,  but  many  infirmities  and  offences  are 
feen  in  the  moil:  part  of  men  ;  this  nothing  hindereth  their  holi- 
nefs, fo  that  their  fins  proceed  not  of  an  obftinate  wilful nefs,  but 
pnly  of  frailty  and  infirmity.  For  (as  I  have  faid  before)  the  god- 
Jy  do  feel  the  defires  and  lufls  of  the  flefli,  but  they  refift  them,  to 
the  end  that  they  accomplifh  them  not.  Alfo,  if  they  at  any  time 
unadvifedly  fall  into  fin,  yet,  notwithftanding  they  obtain  forgive- 
nefs  thereof,  if  by  faith  in  Chrifl:  they  be  raifed  up  again ;  who 
\yould  not  that* we  fhould  drive  away,  but  feek  out  and  bring  home 
^he  ftraying  and  loft  fheep,  &c.  Therefore  God  forbid  that  I 
fiiould  itraightway  judge  thofe  who  are  weak  in  faith  and  manners, 
to  be  proline  or  unholy,  if  I  fee  that  they  love  and  reverence  the 
word  of  God,  come  to  the  fupper  of  the  Lord,  &c.  For  thefe 
God  hath  received,  and  counteth  them  righteous  through  the  re- 
mifGon  of  fins  ;  to  him  they  ftand  or  fall,  &c. 

Wherefore  with  great  rejoicing  I  give  thanks  to  Qod,  for  that 
he  hath  abundantly  and  above  meafure  granted  that  unto  me,  which 
I  fo  earneftly  defired  of  him  when  I  was  a  monk :  For  he  hath 
given  unto  me  the  grace  to  fee,  not  one  but  many  faints,  yea,  an 
infinite  number  of  the  the  true  faints  ;  not  fuch  as  the  fophifters 
^lave  devifcd,  but  fuch  as  Chrift  himfelf  and  his  apoftles  dadefcribe. 
Of  which  number  I  affure  myfelf  to  be  one.  For  I  am  baptized, 
and  I  do  believe  that  Chrift  is  ray  Lord,  by  his  death  hath  redeem- 
ed and  delivered  me  from  all  my  fins,  and  hath  given  to  me  eter- 
nal rightecufnefs  and  holinefs.  And  let  him  be  holden  accurfed 
whofoei^er  f»iall  not  give  this  honour  unto  Chrift,  to  believe  that 
by  this  death,  his  word,  &c.  he  is  juftified  and  fan(51:ified. 

Wherefore  rejeding  this  foolifh  and  wicked  opinion  concerning 
the  name  of  f.iints  (which  in  the  time  of  popery  and  ignorance  we 
thought  to  pertain  only  to  the  faints  who  are  in  heaven  and  in 
earth,  to  the  hermits  and  monks,  who  did  certain  great  and  ftrange 
works  ;)  let  us  now  learn  by  the  holy  fcripture,  that  ail  they  wha 
fiiithfully  believe  in  Chrift  are  faints.     The  world  hath  in  greaii 


45»  GALATIANS. 

admiration  the  hollnefs  of  Benedld,  Gregory,  Bernard,  Francis 
and  fuch  like,  bccaule  it  heaieth  that  they  have  done,  in  outward 
appearance  and  in  the  jndgment  of  the  world  certain  great  and 
excellent  works.  Doubtlefs  Hillaric,  Cyril,  Athanafms,  Am- 
brofe,  Auguftine  and  others,  were  faints  alfo,  who  lived  not  fo 
flrait  and  fevere  a  life  as  they  did,  biit  were  converfant  amongft: 
men,  and  did  eat  common  meats,  drink  wine,  and  ufed  cleanly 
and  comely  apparel,  fo  that  in  a  manner  there  was  no  difference 
between  them  and  other  honelt  men  as  touching  the  common  cuf- 
tom,  and  the  ufe  of  things  neceffary  for  this  life  ;  and  yet,  were 
they  to  be  preferred  far  above  the  other.  Thcfe  men  taught  the 
doctrine  and  faith  of  Chrift  fincerely  and  purely,  without  any  fu- 
perftition  ;  they  refifted  heretics,  they  purged  the  church  from  in- 
numerable errors  ;  their  company  and  familiarity  was  comfortable 
to  many,  and  efpecially  to  thofe  who  were  afflidcd  and  heavy-heart- 
ed, whom  they  raifed  up  and  comforted  by  the  word  of  God.  For 
they  did  not  withdraw  themfelves  from  the  company  of  men,  but 
they  executed  their  offices  even  where  mofi:  refort  of  pe(jple  was. 
Contrariwife,  the  other  not  only  taught  many  things  contrary  to 
the  faith',  but  alfo  were  the^^felves  the  authors  and  iirfl  inventors 
of  many  fuperftitions,  errors,  abominable  ceremonies  and  wicked 
"worlhippings.  Therefore  except  at  the  hour  of  death  they  laid 
hold  of  Chrift,  and  repofed  their  whole  truft  in  his  death  and  vic- 
tory, their  flrait  and  painful  life  availed  them  nothing  at  all. 

'^L'nefe  things  do  fufficiently  declare  who  are  the  true  faints  in- 
deed, and  which  is  to  be  called  a  holy  liie;  not  the  life  of  thofe 
who  lurk  in  caves  and  dens,  who  make  their  bodies  lean  with  faff- 
ing, who  wear  hair,  and  do  other  like  things  with  this  pcrfuafion 
and  truft,  that  they  fhall  have  fome  fingular  reward  in  heaven  a- 
bove  all  other  Cljriftians;  but  of  thofe  who  are  baptized  and  be- 
lieve in  Chri'lT:,  who  put  off  the  old  man  with  his  works,  but  not 
at  once ;  for  concupifcence  and  luft  remaineth  in  them  fo  long  as 
they  live:  the  feeling  whereof  doth  hurt  them  nothing  at  all,  if 
they  fuffer  it  not  to  reign  in  them,  but  lubdue  it  to  the  Spirit. 

This  dodrine  bringeth  great  confolation  to  godly  minds,  that 
when  they  feel  thefe  darts  of  the  flefh,  wherewith  Satan  afTault- 
eth  the  fpirit,  they  fnould  not  defpair;  as  it  happeneth  to  many  in 
the  papacy,  who  thought  that  they  ought  to  feel  no  concupifcence 
of  the  flefli,  whereas,  notv/ithftanding,  Hierome,  Gregory.  Be- 
redid,  Bernard  and  others  (whom  the  monks  fet  before  them,  as  a 
perfect  example  of  chaftity  and  all  Chriftian  virtues)  could  never 
come  fo  far  as  to  feel  no  concupifcence  or  luft  of  the  flefh.  Yea, 
they  felt  it,  and  that  very  ftrongly;  Which  thing  they  acknow- 
ledge and  plainly  confefs  in  divers  places  of  their  books. 

Therefore  we  rightly  confefs  in  the  articles  of  our  belief,  that 
we  believe  there  is  a  holy  church.  For  it  is  invifible,  dwelling  in 
Spirit  in  a  place  that  none  can  attain  unto,  and  therefore  her  ho- 
Jinefs  cannot  be  feen:  For  God  doth  fo  hide  her  and  cover  her 


GALATIAN3.  453 

with  infirmities,  with  fins,  with  errors,  with  divers  forms  of  the 
crofs  and  offences,  that  according  to  the  judgment  of  reafon  it  is 
no  where  to  be  feen.  They  that  are  ignorant  of  this,  when  they 
lee  the  infirmities  and  fins  of  thofe  who  are  baptized,  who  have 
the  word  and  beHeve  it;  are  by  and  by  offended,  and  judge  them 
not  to  pertain  to  the  church.  And  in  the  mean  while,  they  dream 
that  the  hermijts,  tlie  monks,  and  fuch  other  fhavellings  are  the 
church  who  honour  God  with  their  lips,  worfhip  him  in  vain,  be- 
caufe  they  follow  not  the  word  of  God,  but  the  do6trines  and 
commandments  of  men,  and  teach  others  to  do  the  fame.  And 
becaufe  they  do  certain  fuperftitious  and  monftrcus  works,  which 
carnal  reafon  magnifiCth  and  highly  efteemeth;  therefore  they  judge 
them  only  to  be  faints  and  to  be  the  church :  And  in  fo  doing, 
they  change  and  turn  this  article  of  the  faith  quite  contrary:  /  be- 
1161)6  that  there  is  a  holy  church,  &c.  and  inftead  of  this  word  (I  he- 
lie've)  they  put  in  (I fee.)  Thefe  kinds  d£  righteoufnefs  and  ho~ 
linefs,  of  man's  own  devifing,  are  nothmg  elfe  but  fpiritual  force- 
ries,  wherewith  the  eyes  and  minds  of  men  are  blinded,  and  led 
from  the  knowledge  of  true  holinefs. 

But  thus  teach  we,  that  the  church  hath  no  fpot  nor  wrinkle, 
but  is  holy,  and  yet  through  faith  only  in  Chriff  Jefus:  Again, 
that  fhe  is  holy  in  life  and  converfation,  by  abflaining  from  the  lufls 
of  the  fiefh,  and  exercife  all  fpiritual  works;  but  yet  not  in  fuch 
fort  that  (lie  is  delivered  from  all  evil  defires,  or  purged  from  all 
wicked  opinions  and  errors.  For  the  church  always  confeffeth 
her  fins,  and  prayeth  that  her  faults  may  be  pardoned;  Alio  fiie 
believeth  the  forgivenefs  of  fins.  The  faints  therefore  do  fin,  fall, 
and  alfo  err;  but  yet  through  ignorance:  For  they  would  not  will- 
ingly deny  Chrifl:,  forfake  the  gofpel,  &c.  therefore  they  have  re- 
mifiion  of  fins.  And  if  through  ignorance  they  err  alfo  in  do6t- 
rine,  yet  is  this  pardoned ;  for  in  the  end  they  acknowledge  their 
error,  and  reft  only  upon  the  truth,  and  the  grace  of  God  offered 
in  Chrift,  asHierome,  Gregory,  Bernard  and  others  did.  Let 
ChriiHans  then  endeavour  to  avoid  the  works  of  the  flelh  but  the 
defires  or  lufts  of  the  flefh  they  cannot  avoid. 

It  is  very  profitable  therefore  for  them  to  feel  the  unclean  lufts 
of  the  flelh,  left  they  ihould  be  puffed  up  with  fome  vain  and 
wicked  opinion  of  the  righteoufnefs  of  their  own  works,  as  though 
they  were  accepted  before  God  for  the  fiime.  The  monks,  being 
pufied  up  with  the  opinion  of  their  o\vn  righteoufnefs,  thought 
themfelves  to  be  fo  holy,  that  they  fold  their  righteoufnefs  and  ho- 
linefs to  others,  although  they  were  convinced  by  the  teftimonies 
of  their  own  hearts,  that  they  were  unclean.  So  pernicious  and 
peftilential  a  poifon  it  is  for  a  man  to  truft  in  his  own  righteoufnefs, 
and  to  think  himfelf  to  be  clean.  But  the  godly,  becaufe  they 
feel  the  uncleanneis  of  their  own  hearts,  therefore  they  cannot 
truft  to  their  own  righteoufnefs.  This  fcefing  fo  maketh  them 
ftoop,  and  fo  humbleth  them,  that  they  cannot  truft  to  their  own 


454  G  A  L  A  T  1 A  N  S. 

good  vorks,  but  arc  conftraiiied  to  fly  unto  Chrlil  their  mercy-feat 
and  only  fuccour;  who  hath  not  a  corrupt  and  finful,  but  a  nioit 
pure  and  holy  flcfh,  which  he  hath  given  for  the  life  of  the  world, 
John  vi,  51.  in  him  they  find  a  lound  and  perfefl  righteoulnefs. 
Thus  they  continue  in  humility,  not  counterfeit  and  monkifli,  but 
true  and  unfeigned,  becavife  of  the  uncleanncfs  which  yet  remaineth 
in  their  flefli;  for  which,  if  God  would  ftraitly  judge  thera,  they 
fhould  be  found  guilty  of  eternal  death.  But  becaufe  they  lift  not 
up  themfelves  proudly  again (t  God,  but  with  a  broken  and  a  con- 
trite heaM  humbly  acknowledging  their  fins,  and  rerting  wholly  up- 
on the  benefit  cf  the  Mediator  Chrirt:,  they  come  forth  into  the 
prcfcnceof  God,  and  pray  that  for  his  fake  their  fins  may  be  for- 
given them;  God  fpreadeth  over  them  an  infinite  heaven  of  grace, 
and  doth  net  impute  unto  them  their  fins  for  Chrifi's  fake. 

This  I  fay  to  the  end  that  we  may  takf  heed  of  the  pernicious 
errors  of  the  papi.  w3  ^touching  the  holinefs  of  life,  wherein  pur 
minds  were  f)  wranped,  that  without  great  difficulty  we  could  not 
wind  ourfelves  out  of  them.  Wherefore  do  you  endeavour  with 
<iiligence,  that  ye  may  difcern  and  rightly  judge  between  true  right- 
coufnefs  and  holinefs,  and  that  which  is  hypocritical;  then  fliall  ye 
behold  die  kingdom  of  Chriit  with  other  eyes  than  carnal  reafon 
doth,  that  is  with  fpiritual  eyes,  and  certainly  judge  thofe  to  be 
truefrints  indeed  who  are  baptized,  and  believe  in  Chrift,  and  af- 
terwards in  the  fame  faith  whereby  they  are  juftified,  and  %htiv  fins, 
both  paO:  and  prefent  are  forgiven  do  abftain  from  the  defires  or 
the  flefh.  But  from  thefe  defires  they  are  not  thoroughly  cleanf- 
ed:  For  the  flefli  lufteth  againfl  the  Spirit.  Notwithfianding  thefe 
tmclean  and  rebellious  lufts  do  ftiil  remain  in  them,  to  this  end  that 
they  may  be  humblecj,  and  being  fo  humbled,  they  may  fed  the 
fweetnefs  of  the  grace,  and  benefit  of  Chrift.  So  thefe  remnants 
of  unclean  lulls  and  fins  do  nothing  at  all  hinder,  but  greatly 
further  the  ^odly:  for  the  more  they  feel  their  infirmities  and  fins, 
fo  much  the  more  they  fly  unto  Chrifi:  the  throne  of  grace,  and 
more  heartily  crave  his  aid  and  fuccour  viz.  that  he  will  cover 
them  with  his  righfeoufnefs,  that  he  will  increafe  their  faith,  that 
he  v/111  endue  them  with  his  holy  Spirit,  by  whofe  gracious  lead- 
ing and  guiding  they  may  overcome  the  lufts  of  the  flefh,  that 
they  rule  and  reign  not  over  them,  but  may  be  fubjedl  unto  them. 
Thus  true  chijftians  do  continually  wreftle  with  fin,  and  yet  not- 
withftanding,  in  wrefthng  they  are  n.ot  overcome,  but  obtain  the 
vidlory. 

This  have  I  faid,  that  ye  m,ay  underftand,  not  by  mens  dreams, 
but  by  the  word  of  God,  who  are  true  faints  indeed.  We  fee 
then  how  greatly  chrillian  do(5trine  helpeth  to  the  raifing  up  and 
comforting  of  weak  confciences,  which  treateth  not  of  cov/ls, 
fhavings.  Ihearings,  fraternities,  and  fuch  like  toys,  but  ot  high 
and  weighty  matters,  as  how  we  may  overcome  the  flefh,  fin, 
death,  and  the  devil.     This  dodrine,  as  it  is  unknown  to  all  jul- 


GALAtlANS.  45^ 

ticiaTies,  and  fuch  as  trufl:  to  their  own  works,  fo  it  is  impofhble 
for  them  to  inf{:rii*51  or  bring  into  the  right  way  one  poor  confcience 
wandering  and  going  'aftray ;  or  to  pacify  and  comfort  the  fame 
when  it  is  in  heavinefs,  terror  or  defperation. 

Verfes  19,  20.  No'uj  the  avorks  of  the  jlejh  are  maiiifijly  tuh'ich  are 
thefey  adultery,  fornication^  unckannefs,  lafcivioufiisfsf  idolatry^ 
ivitchcrafty  Sec, 

Paul  doth  not  recite  all  the  works  of  the  fiefb,  but  ufeth  a  cer- 
tain number  for  a  number  uncertain.  Firfl,  he  leckoneth  up  the 
kinds  of  lufts,  as  adultery,  fornication,  uncleant^efs,  lafciviQuf- 
nefs,  &c.  Now,  not  only  carnal  lufl  is  a  work  of  the  fjefh,  as 
the  papifts  dreamed,  who  called  marriage  alfo  a  work  of  the  fiefh, 
(fo  chafte  and  holy  are  thefe  men)  whereof  God  himlelf  is  the 
Author,  which  alfo  they  themfelves  reckoned  among  their  facra- 
ments;  but  he  numberetli  alfo  amongft  the  works  of  the  fiefh  (as 
I  have  faid  before)  idolatry,  witchcraft,  hatred  and  fuch  other, 
which  hereafter  follow.  Wherefore  this  place  alone  doth  fufHct- 
ciently  fhew  what  Paul  meaneth  by  the  flefh.  Thefe  words  are  fo 
well  known  that  they  need  no  interpretation. 

All  the  higheft  religions,  the  hoHnefs  and  moft  fervent  devoti- 
ons of  thofe  who  do  reject  Chrifl:  the  Mediator,  and  wordiip  God 
without  his  word  and  commandment,  are  nothing  elfe  but  plain 
idolatry.  As  in  popery,  it  was  counted  a  mort  holy  and  fpiiitual 
ac^,  when  the  monks,  being  fiiut  up  in  their  cells,  did  mufe  and 
meditate  of  God  or  of  his  works,  and  when  they  being  enflanied 
with  moft  earnefi:  devotions,  kneeled  down,  prayedj  and  were  fo 
ravifhed  with  the  contemplation  of  heavenly  things,  that  they  wept 
for  joy.  There  was  no  thinking  of  women,  or  of  any  other 
creature,  but  only  of  God  the  Creator,  and  of  his  wonderful 
works;  and  yet  this  moit  fpiritual  work  (as  reafon  elfeemeth  it) 
is  according  to  Paul,  a  work  of  the  fiefh,  and  plain  idolatry. 
Wherefore  all  fiich  religion,  whereby  God  is  wor (hipped  without 
his  word  and  commandment,  is  idolatry.  And  the  more  holy 
and  fpirtitual  it  feemeth  to  be  in  outward  (hew,  fo  much  the  more 
dangerous  and  pernicious  it  is:  For  it  turneth  men  awr.y  from  faith 
in  Chrift,  and  caufeth  them  to  traft  to  their  own  H.rength,  vvorks. 
and  righteoufnefs.  And  fjch  is  the  religion  of  the  anabaptifts  at 
this  day,  although  they  daily  more  and  more  bewray  themfelves  to 
be  pofleffed  witii  the  devil,  and  to  be  feditious  and  bloody  men. 

Therefore  the  fafting,  the  wearing  of  hair,  holy  works,  ftrait 
rule,  and  whole' life  of  the  Canhufians,  or  charter-houfe  monks, 
(whofe  order,  notwithftanding,  is  of  all  other  the  ftraiteft  and 
fharpeft)  are  works  of  the  flefii,  yea,  plain  idolatry:  For  they 
imagine  themfelves  to  be  faints,  and  to  be  faved,  not  by  Chrilt 
(whom  they  fear  as  a  fevere  and  cruel  Judge)  but  by  obferving  of 
their  rules  and  orders.  Indeed  they  think  of  God,  of  Chrift  and 
of  heavenly  things,  bvt  after  their  own  reafon,  and  not  after  the 


456  G  A  L  A  T  I  A  N  S. 

word  of  God,  viz.  tliat  their  apparrel,  their  manner  of  living* 
and  their  whole  converfation  is  holy  and  pleafeth  Chrifl:,  whom 
not  only  they  hope  to  pacify  by  this  flraightncfs  of  life,  but  alfo  to 
be  rewarded  of  him  for  their  good  deeds  and  righteoulnefs.  There- 
fore their  mofl:  fijiritiuil  thoughts  (as  they  dream  of  them)  are  not 
only  moit  fie(hly,  but  alfo  mod:  wicked;  for  they  w.  uld  wipe  z-- 
way  their  (ins,  and  obtain  grace  and  life  everlalliog,  by  the  trufl: 
and  affiance  they  have  in  their  own  righteoufncfs.  rejeding  and 
defpifmg  the  word,  faith  and  Chrili,  all  the  worfnippings  and  fer- 
vices  of  God  therefore,  and  all  religions  without  Chrid:,  are  ido- 
latry and  idol-fervice.  In  Chrift  alone  the  Father  is  well  pleafed; 
who  lo  heareth  him  and  doth  that  which  he  hath  commanded,  the 
fame  is  beloved  becaufe  of  the  beloved.  He  commandeth  us  to 
believe  his  word,  and  to  be  baptized,  &c.  and  not  to  devife  any 
new  worlliipping  or  fervice  of  God. 

^I  have  faid  before  that  the  works  of  the  flefh  are  manifeft,  as 
adultery,  fornication,  and  fuch  like,  which  are  manifeftly  known 
to  all  men.  But  idolatry  hath  fuch  a  goodly  fhcv/,  and  is  fo  fpi- 
ritual.  that  it  is  known  but  to  very  few,  that  is  to  be  faithful,  to  be 
a  work  of  flefh.  For  the  monk,  when  he  liveth  chaftly,  fafteth, 
prayeth,  or  fayeth  mafs,  it  is  fo  far  from  thinking  himfelf  to  be  an 
idolater,  or  that  he  fuhilleth  any  work  of  the  iiefh,  that  he  is  af- 
furedly  perfuaded  that  he  is  led  and  governed  by  the  Spirit,  that 
he  walketh  accordmg  to  the  fpirit,  that  he  thinketh,  fpeaketh,  and 
doth  nothing  elfe  but  mere  spiritual  things,  and  that  he  doth  fuch 
fervice  unto  God  as  is  moft  acceptable  unto  him.  No  man  can  at 
this  dayperfuade  the  papifts  that  their  mafs  is  a  great  blafphemy 
againft  God,  and  idolatry,  yea,  and  that  fo  horrible,  as  never  was 
any  in  the  church  fi  nee  the  apoiUes  time:  For  they  are  blind  and 
obftinate,  and  therefore  they  judge  fo  pervei  iely  of  God,  and  of 
God's  matters,  thinking  idolatry  to  be  the  true  fervice  of  God,  and 
contrariwife,  faith  to  be  idolatry.  But  we  who  believe  in  Chrifr, 
and  know  his  mind,  are  able  to  judge  and  to  difcern  all  things,  and 
cannot  tt"uly  and  before  God  be  judged  of  any  man. 

Hereby  it  is  plain  that  Paul  calleth  flefli  whatfocver  is  in  man, 
comprehending  all  the  three  powers  of  the  foul,  that  is,  the  will 
that  lufteth,  the  will  that  is  inclined, to  anger,  and  the  underdand- 
ing.  The  works  of  the  will  that  lurteth,  are  adultery,  fornica- 
tion, uncleanncfs,  and  fuch  like.  The  works  of  the  will  inclined 
to  wrath,  are  quarrellings,  contentions,  murder,  and  fuch  other. 
The  works  of  underltanding  or  realon,  are  errors,  faJfe  religions, 
fuperflitlons,  idolatry,  and  hevefies  j  that  is,  fe6b,  and  luch  like. 
It  is  very  nece(fary  for  us  to  know  thefe  things-;  for^  this  word 
(jlejh)  is  fo  darkened  in  the  whole  kindom  of  tlve  pope,  that  they 
have  takeo  the  work  of  the  flcfli  to  be  nothing  clfe  but  the  accom- 
plifhing  of  tlie  fleflily  lull,  or  the  a^l:  of  lechery  :  Therefore  it  was 
notpoflible  for  them  to  underfland  Paul.  But  hcie  we  may  plainly 
fee,  that  Paul  rcckoneth  idolatry  and  herefy  amongft  the  works  of 


GALATIANl  457 

ibe  flefli,  which  two  (as  before  we  have  fald)  reafon  efteemeth 
to  be  moft  high  and  excellent  virtues,  wifdom,  religion,  holinefs^ 
aud  righteoufnefs. 

But  although  it  feem  to  be  never  fo  holy  and  fpiritual,  yet  it  is 
nothing  elfe  but  a  work  of  the  flefh,  an  abomination  and  idolatry 
againft  the  gofpel,  againft  faith,  and  againit  the  true  fervice  of 
God.  This  do  the  faithful  fee,  for  they  have  fpiritual  eyes  ;  but 
the  judiciaries  judge  the  contrary  :  For  a  monk  cannot  be  perfuad- 
ed  that  his  vov/s  are  works  of  the  flefii.  So  the  Turk  believeth 
nothing  lefs  than  that  his  alcoran,  his  wafliings,  and  other  cere- 
monies which  he  obfcrveth.   are  v/oiks  of  the  flelli. 

Of  witchcraft  I  have  fpoken  before  in  chap,  iii.  l.  This  vice 
was  very  common  in  thefe  our  days,  before  the  light  and  truth  of 
the  gofpel  was  revealed.  When  I.  was  a  child  there  were  many 
witches  and  forcerers,  who  bewitched  both  cattle  and  men,  but 
efpecially  children,  and  did  great  harm  alfo  otherwife.  But  now, 
in  the  light  of  the  gofpel,  thefe  things  are  not  fo  commonly  heard 
of,  for  the  gofpel  thrufteth  the  devil  out  of  his  feat  with  all  his  il- 
lufions.  But  now  he  bewitcheth  men  much  more  horribly,  name- 
ly, with  fpiritual  forcery  and  witchcraft. 

Paul  reckoneth  witchcraft  among  the  works  of  the  flefh,  which 
notwithftanding,  as  all  men  know,  is  not  a  work  of  fislhly  lull  or 
lechery,  but  a  kind  of  idolatry  :  For  witchcraft  covenanteth  with 
the  devil ;  fuperdition  or  idolatry  covenanteth  with  god,  although 
not  v/ith  the  true  God,  but  with  a  counterfeit  god.  Wherefore 
idolatry  is  indeed  a  fpiritual  witchcraft;  for  as  witches  do  inchant 
cattle  and  men,  {o  idolaters,  that  is,  all  judiciaries  or  juftifiers  of 
themfelves,  go  about  to  bewitch  God,  and  to  make  him  fuch  an 
one  as  they  do  imagine.  Now,  they  imagine  him  to  be  fuch  aa 
one  as  will  juftify  them,  not  of  his  mere  grace  and  mercy,  and 
through  faith  in  Chri{{-,  but  in  refpe<a:  of  their  will-worfliipping  and 
works  of  their  own  choofmg,  and  in  recompence  thereof  will  give 
them  righteoufnefs  and  life  everlalling.  But  while  they  go  about 
to  bev/itch  God,  they  bewitch  themfelves  :  For  if  they  continue 
in  this  wicked  opinion,  which  they  conceive  of  God,  they  fliall 
die  in  their  idolatry,  and  be  damned.  The  works  of  the  flefh  are 
well  knov/n  for  the  moll  part,  therefore  they  fhail  not  need  any 
further  declaration. 

By  the  name  of  fefts,  Paul  meaneth  here,  not  thofe  divifions 
or  contentions  which  rife  fometimes  in  the  gos'ernment  of  houf- 
holds  or  ©f  common-wealths  for  worldly  and  earthly  matters  ;  but 
thofe  which  rife  in  the  church  about  dodrine,  faith,  and  works. 
Herefies,  that  is,  i'c6ls,  have  always  been  in  the  church,  as  we 
have  faid  before  in  divers  places.  Notwithftanding  the  pope  is  an 
arch  heretic,  and  the  head  of  all  heretics,  for  he  hath  filled  the 
v/orld,  as  it  Vv^cre,  with  an  huge  flood  of  infinite  fedts  and  errors. 
"VVhat  concord  and  unity  wa^  there  in  fo  great  deverfity  of  the 
monks   and  other  religious  orders  ?  No  one  fort  or  kd  of  them 

N,^ 


4^8  GALATIANS- 

could  agree  with  another,  for  they  meafurcd  their  holinefs  by  ih6 
iiraitnels  of  their  orders.  Hereof  it  cometh  that  the  carthufian 
will  needs  be  counted  holier  than  the  Francifcans,  and  fo  Hkcwife 
ilie  rtih  Wherefore  there  is  no  unity  of  the  fpirit,  nor  concord 
of  minds,  but  great  difcord  in  the  painftical  church.  There  is  no 
conformity  in  their  dodrine,  faith,  rehgion,  or  ferving  of  God,  but 
all  things  are  quite  contrary.  Con trari wife,  amongft  chriftians,  the 
word,  fitith,  religion  facraments,  fervice,  Chrift,  God,  heart  foul, 
mind  and  underibnding,  are  all  one.  and  common  to  all  ;  and  as 
touching  outward  converfation,  the  diverfity  of  dates,  dctrees  and 
conditions  of  life,  hindereth  the  fpiritual  concord  and  unity  nothing 
at  all  as  before  I  have  faid.  And  they  who  have  this  nniiy  of  the 
Spirit,  can  certainly  judge  of  all  feds,  which  ctherwife  no  man  un- 
derftandeth  ;  as  indeed  no  divine  in  the  papacy  underllood,  that 
Paul  in  this  place,  condemneth  all  the  worfhippings,  religions,  con- 
tinency,  honed:  converfation,  and  holy  life  in  outward  appearance  of 
all  the  papilb,  fe<5larics  and  fchifmatics  ;  but  they  all  thought  that 
he  fpeaktth  of  the  grofs  idolatry  and  herefies  of  the  Gentiles  and 
Turks    who  manifeftly  blafpheme  the  name  of  Chriil. 

Paul  doth  not  fay,  that  to  eat  and  drink  are  works  of  the  flefli, 
but  to  be  drtinken  and  to  fur-feit,  which  of  all  other  vices  are  moft 
common  at  this  day.  Whofo  are  given  to  this  beaflly  diflblutenefs 
and  cxcefs,  let  them  know  that  they  ar*e  not  fpiritual,  how  much 
foever  they  boaft  themfelves  fo  to  be,  but  they  follow  the  fledi,  and 
perform  the  filthy  works  thereof.  Therefore  is  this  horrible  fen- 
tence  pronounced  againft  them,  that  they  (hall  not  be  inheritors 
of  the  kingdom  of  God.  Paul  would  therefoi-e  that  chriftians 
fliould  fly  drunkennefs  and  furfeiting,  living  foberly  and  moderate- 
ly v/i:hout  all  excefs,  left  by  pampering  the  flefli,  they  fliould  be 
provoked  to  v/antonncfs  :  As  indeed  after  furfeiting  and  belly- 
cheer,  the  flefli  is  wont  to  wax  wanton,  and  to  be  inflamed  with 
outrageous  laft.  But  it  is  not  fuflicient  only  to  reflrain  this  out- 
rageous wantonnefs  and  luft  of  the  flefli,  which  foUoweth  drunk- 
ennefs and  furfeiting,  or  any  manner  of  excefs,  but  alfo  the  flefli, 
when  it  is  moll  fober  and  its  befl  temperance,  mufibc  fubdued  and 
rcprefl^ed,  left  it  fulfil  its  lufls  and  delires  :  For  it  oftentimes  com- 
eth to  pafs,  that  even  they  who  are  moft  fober,  are  tempted  nioft 
of  all.  As  Hierorne  writeth  ofhimlelf:  My  face,  faith  he,  was 
pale  with  falling,  and  my  mind  was  inflamed  with  fleflily  defires 
in  my  cold  body  and  although  my  flefli  was  half  dead  already, 
yet  tbe  flames  of  unclean  lull  boiled  within  me.  Hereof  I  myfelf 
alfo  had  experience  when  I  was  a  monk.  The  heat  thereof  of  un- 
clean lufls  is  not  quenched  by  fafling  only,  but  we  muft  be  aided 
alfo  by  the  Spirit,  that  is  by  the  meditation  of  God's  word,  faith, 
and  prayer.  Indeed  failing  reprefieth  the  grofs  aflaults  of  fleflily 
lulls,  but  the  defircs  of  the  fleih  are  overcome  by  no  ablUnence 
from  meats  and  drinks,  but  only  by  the  meditation  of  the  word  t>f 
God,  and  invocation  of  Chrilh 


GALATIANS.  459 

Verfe  2 1 .    And  fitch  like  : 


For  it  is  impoflible  to  reckon  up  all  the  works  of  u.t  flefh, 

Verfe  21.  Of  the  which  I  tell  you  before  ^  as  I  have  aJfo  told  you 
in  time  paji,  that  they  ivhich  do  fuch  things,  JJjall  not  inherit  the 
kingdom  of  God. 

This  is  a  very  hard  and  terrible  faying,  but  yet  very  neceflary 
again  ft  falfe  chriftians  and  carelefs  hypocrites,  who  boaft  of  the 
gofpel,  of  faith  and  of  the  Spirit,  and  yet  in  all  fecurity  they  per- 
form the  works  of  the  jfiefh.  But  chiefly,  the  heretics,  being  puff- 
ed up  with  opinions  of  fpiritual  matters  (as  they  dream)  are  polTefled 
of  the  devil,  and  altogether  carnal ;  therefore  they  perform  and 
fulfil  the  defires  of  the  flefli,  even  with  all  the  powers  of  th«  foul. 
Therefore  mod  neceffary  it  was,  that  fo  horrible  and  terrible  a  fen- 
tence  fiiould  be  pronounced  by  the  apofHe  again  ft  fuch  carelefs  con- 
temners and  obftinate  hypocrites,  (namely,  that  all  they  who  do 
fuch  works  of  the  flefti  as  Paul  hath  recited,  fliall  not  inherit  the 
kingdom  of  God)  that  yet  fome  of  them  being  terrified  by  this 
fervere  fentence,  may  begin  to  fight  againft  the  works  of  the  flcfh 
by  the  Spirit,  that  they  accomplilh  not  the  fame. 

Verfes  22,  23.   Biif  the  fruit  of  the  Spirit  is  love,  joy,  peace,  long- 
fuffering,  gcntlenefs,  goodnefs,  faith,  nieeknrf,  temperance: 

The  apoftle  faith  not,  the  works  of  the  Spirit,  as  he  faid  the 
works  of  the  flefli,  but  he  adorneth  thefe  chriftian  virtues  with  a 
more  honorable  name,  calling  them  the  fruits  of  the  Spirit:  For 
they  bring  with  them  moft  excellent  fruits  and  commodities;  for 
they  that  have  thera  give  glory  to  God,  and  with  the  fame  do 
allure  and  provoke  others  to  embrace  the  dodrine  and  faith  of 
Chrift 

It  had  been  enough  to  have  faid  [love)  and  no  more;  for  love 
cxtendeth  itfelf  unto  all  the  fruits  of  the  Spirit.  And  in  i  Cor. 
xiii.  Paul  attributeth  to  love  all  the  fruits  which  are  done  in  the 
Spirit,  when  he  laith.  Love  is  patient  courteous,  ^c.  Notwithftand- 
ing  be  would  fet  it  here  by  itfelf  amongli  the  reft  of  the  fruits  of  the 
Spirit,  and  in  the  firft  place,  thereby  to  admonifh  the  chriftians, 
that  before  all  things  they  fhould  love  one  another,  giving  honor 
one  to  another,  every  man  efteeming  better  of  another  than  of 
himfelf,  and  lerving  one  another,  Rom.  xii.  10.^  becaufe  they 
have  Chrift  and  the  Holy  Ghoft  dwelling  in  them,  and  becaufe 
of  the  word,  baptifm,  and  other  gifts  of  God  which  chriftians 
have. 

This  is  the  voice  of  the  bridegroom  and  of  the  bride,  that  is, 
fweet  cogitations  ©f  Chrift,  wholefome  exhortations,  pleafant  fongs 
or  pfalms,  praifes  and  thankfgiving,  whereby  the  godly  do  inftru^l, 
ftir  up  and  refrefti  themfelves.  Therefore,  God  loveth  not  hea,- 
irinefsanddoubtfulnefsof  fpirit;  he  hatetli  uncomfortable  dodrincj 


46o  G  A  L  A  T  I  A  N  S. 

heavy  and  forrowful  cogitations,  and  loveth  cheerful  hearts.  For 
therefoie  hath  he  fent  his  Son,  not  to  opprefs  us  with  heavinefs 
and  forrow,  but  to  cheer  up  our  fouls  in  him.  For  this  caufe  the 
prophets  the  apoftles,  and  Chriil  himlelf  do  exhort  us,  yea  they 
command  us  to  rejoice  and  be  glad,  Zech.  ix.  9.  E.tjoi>-e  greatly , 
0  daughttr  of  Z'lon ;  Jhout,  0  daughter  of  yerufalem:  Behold  thy 
hlng  cometh  unto  thee.  And  in  the  Plalms  it  is  often  faid,  Be  joy- 
ful in  the  Lord,  Paul  faith.  Rejoice  in  the  L.ord  odnvays,  l^c. 
And  Chrift  fiilh,  Rejoice  hccaufc  ycvr  names  are  ivriiien  in  hea'ven. 
Where  this  joy  of  the  Spirit  is,  there  the  heart  inwardly  rejoiceth 
through  fiith  in  Chrifl,  with  full  afl'urance  that  he  is  our  Saviour 
and  our  Lifliop,  and  outwardly  it  expreiTeth  this  joy  with  words 
and  geflures.  Alfo,  the  faithful  rejoice  when  they  fee  that  the 
■  gofpel  fpreadeth  abroad,  that  many  be  v/on  to  the  faith,  and  that 
the  kingdom  of  Chrill:  is  enlarged. 

Both  towards  God  and  men  that  chriftians  may  be  peaceable 
aid  quiet;  not  contentious,  nor  hating  one  another,  but  one  bearing 
another's  burden,  through  long-fuffering  or  perfeverance;  without 
which  peace  cannot  continue,  and  theiefore-  Paul  putteth  it  next 
after  peace. 

Whereby  a  man  doth  not  only  bear  adverfities,  injuries,  re- 
proaches and  fuch  like;  but  alfo,  with  patience,  waiteth,  for  the 
arwendment  of  thofe  who  have  done  him  any  wrong.  When  the 
devil  cannot  by  force  overcome  thofe  who  are  tempted,  then  fcek- 
eth.  he  to  overcome  them  by  long  continuance.  For  he  knowcth 
that  we  are  earthen  velTels  which  cannot  long  endure  and  hold  out 
nany  alT^tultsand  violent  ftrokes;  therefore  with  long  continuance 
ot  temptiuions  he  overcon^eth  many.  Tovanquifli  thefe  his  con- 
tinual affaults,  we  mufi:  ufe  long-fuffering,  which  patiently  looketh, 
not  only  for  the  amendment  of  thofe  who  do  us  wrong;  but  alfo 
for  the  end  of  thofe  temptations  which  the  devil  raiieth  up  againfi 
us. 

Which  is  when  a  man  is  gentle  and  travStable  in  his  converduion 
and  in  his  whole  life.  For  fuch  11^  will  be  true  followers  of  the 
gpfpel,  muft  not  be  fliarp  and  bitter,  but  gentle,  mild,  courteous. 
and  fair  fpoken ;  who  (hould  encourage  others  to  delight  in  their 
company;  who  can  wink  at  other  mens  faults,  or  at  lead:  expound 
them  to  the  bed;  who  will  be  well  contented  to  yield  and  give 
place  to  others,  contented  to  bear  with  thofe  who  are  froward  and 
intra'5table,  as  the  very  heathen  fiid,  thou  muft  know  the  manners 
of  thy  friend,  but  thou  mult  not  hate  them.  Such  an  one  was 
our  Saviour  Chrifl:,  as  every  where  is  to  be  feen  in  the  gofpel.  It 
is  written  of  Peter,  that  he  wept  fo  often  as  he  remembered  the 
fwcet  niildnefs  of  Chrift  v/hich  he  ufed  in  his  dally  convcrfation. 
It  is  an  excellent  virtue  and  mod.  neceifary  in  every  kind  of  life. 

Which  is,  when  a  man  willingly  helpeth  others  in  their  necefli- 
%y,  by  giving,  lending,  and  fome  other  means. 


GALATIANS.  461 

When  Paul  here  reckoneth  faith  amongft  the  frviits  of  the  Spi- 
rit it  is  manifefl:  that  he  fpeaketh  not  of  faith  which  is  in  Chrifl, 
but  of  the  fidelity  and  humanity  of  one  man  towards  another. 
Hereupon  he  faitli,  in  1  Cor.  xiii.  7.  xhdl  chanty  believeth  allthingSy 
i/Therefore  he  that  hath  this  faith  is  net  fufpicious,  but  mild,  and 
takcth  all  things  for  the  bed.  And  although  he  be  deceived  and 
findeth  hijnfelf  to  be  mocked,  yet  fuch  is  his  patience  and  foftnefs, 
that  he  letteth  it  pafs ;  briefly,  he  is  ready  to  believe  all  men,  but 
he  trufteth  not  all.  On  the  contrary,  where  this  virtue  is  lacking, 
there  men  arc  fufpicious,  froward  wayward,  dogged,  and  fo  nei- 
ther will  believe  any  thing,  nor  give  place  to  any  body.  They  can 
fuffer  nothinfr;  whatfoever  a  man  faith  or  doth,  be  it  never  fo 
well,  they  cavil  and  flander  it;  fo'that  whofo  ferveth  not  their 
'  humour,  can  never  pleafe  them.  Therefore  it  is  impoffible  for 
them  to  keep  charity,  friendfliip,  concord  and  peace  with  men. 
But  if  thefe  virtues  be  taken  av/ay,  what  is  this  life,  but  biting 
and.  devouring  one  of  another  ?  Faith,  therefore,  in  this  place,  is, 
when  one  man  giveth  credit  to  another  in  things  pertaining  to  this 
prefent  life.  For  what  manner  of  hfc  fhould  we  lead  in  this  world, 
if  one  man  fhould  not  credit  another? 

Which  is,  when  a  ciiin  is  not  lightly  moved  or  provoked  to  an- 
ger. There  are  infinite  occafions' in  this  life  which  provoke  men 
to  anger,  but  the  godly  overcome  them  by  meeknefs. 

This  is  a  fobrieiy  and  modeO:y  in  the  whole  life  of  man,  which 
virtue  Paul  fetteth  againil  the  works  of  the  flelh.  He  would 
therefore  that  chriftians  iliould  live  foberly  and  chaftely,  that  they 
fnouli  be  no  adulterers,  no  fornicators,  no  wantons;  and  if  they 
cannot  live  chaflely,  he  would  have  them  to  marry;  alfo  that  they 
fnould  not  be  contentious  or  quarrellers,  that  they  fhould  not  be 
given  to  drunkennefs  or  furfeiting;  but  that  they  fhould  abftain 
from  all  thefe  things.  ChafHty,  or  continency,  containeth  all 
thefe.  Jerome  expoundeth  it  of  virginity  only,  as  though  they 
•that  are  married  could  not  be  chafte;  or  as  though  the  apoflle  did 
write  thefe  things  only  to  virgins.  Tn  the  firii:  and  fecond  chap- 
ters to  Titus,  he  warneth  all  bifhops,  young  women,  and  mr»rried 
folks,  both  man  and  wife,  to  be  chafte  and  pure. 

Verle  23.   Aga'injl  fuch  there  is  no  laiv. 

Indeed  there  is  a  law,  but  not  agalnfi  fuch:  As  he  faith  alfo  in 
another  place,  The  laiu  h  nat  maie  for  a  righteous  man.  For  the 
righteous  liveth  in  fuch  wife,  that  he  hath  no  need  of  any  law  to 
admonifh  or  to  confl:rain  him;  but  without  conftraint  of  the  law, 
he  willingly  doth  thofe  things  v/hich  the  law  requireth.  There- 
fore the  law  cannot  accufe  or  condemn  thofe  that  believe  in  Chrifl. 
Indeed  the  law  troubleth  and  terrilieth  our  confciences:  But  Chrifl, 
apprehended  by  faith,  vanquiflieth  it  with  all  its  terrors  and  threat- 
enings.  To  them  therefore  the  law  is  utterly  aboliflied,  and  hath 
no  power  to  accufe  them ;  for.  they  do  that  of  their  own  accord, 


462  GALATIANS. 

which  the  law  requireth.  They  have  received  the  Holy  Ghofl  by 
faith,  who  will  not  fufFer  them  to  be  idle:  Although  the  flefh  re- 
fill, yet  do  they  walk  after  the  Spirit.  So  a  ChrilHiin  acomplifh- 
eth  the  hvw  inwardly  by  faith  (for  chrift  is  the  perfection  of  the  law 
unto  righteoufnefs  to  all  that  do  believe)  outward  by  works  and  b" 
rcmiflion  of  fms.  But  thofe  who  perform  the  works  or  defires  of 
the  ilefli,  the  law  doth  accufe  and  condemn  both  civilly  and  fpiri- 
tually. 

Verfe  24.   And  they  that  are  Chr'iJl^Sy  hai^e  crvc'ijied the  Jlefiy  nvith 
the  nffeClions  and  IttJIs. 

This  wliole  place,  concerning  works,  fheweth  that  the  true  be- 
lievers are  no  hypocrites.  Therefore  let  no  n^san  deceive  himfelf. 
For  whofocver  (faith  he)  pertain  unto  Chrift,  have  crucified  the 
flefh,  with  all  the  vices  and  lufls  thereof.  For  the  faints,  in  as 
much  as  they  have  not  yet  utterly  put  offthe  corrupt  and  iinful  flefli, 
are  inclined  to  fin,  and  do  neither  fear  nor  love  God,  fo  perfectly 
as  they  ought  to  do.  Alfo  they  are  provoked  to  anger,  to  envy, 
to  impatiency,  to  unclean  luflis,  and  fuch  like  motions  which  not- 
withllanding  they  accompliih  not;  for  (as  Paul  here  faith)  they 
crucify  the  fiefii,  with  all  the  affedions  and  lufts  thereof.  Which 
thing  they  do  not  only  when  they  reprefs  the  wantonnefs  of  the 
flefli,  with  faflir.g  and  other  exerciies,  but  alfo  (as  Paul  faid  be- 
fore) when  they  walk  according  to  the  Spirit;  that  is,  when  they 
being  admoniflied  by  the  threatenings  of  God,  whereby  he  fheweth 
that  he  will  feverely  punifh  fira,  are  afraid  to  commit  fm:  Alfo, 
\<?hen  they,  being  armed  with  the  word  of  God,  with  faith,  and 
with  prayer,  do  not  obey  the  lufts  of  the  flefh. 

When  they  refifl  the  flefh  after  this  manner,  they  nail  it  to  the 
CTofs,  with  the  lufls  and  defires  thereof,  fo  that  although  the  flefii 
be  yet  alive,  yet  can  it  not  perform  that  which  it  would  do,  for  as 
much  as  it  is  bound  both  hand  and  foot,  and  fafl  nailed  to  the  crofs, 
The  faithful  then,  fo  long  as  they  live  here,  do  crucify  the  flerti; 
that  is,  they  feci  the  luds  thereof,  but  they  obey  them  not;  for 
they,  being  furniflied  with  the  armour  of  God,  that  is,  with  faith, 
hope  and  the  fword  of  The  Spirit,  do  refifl  the  flc(h,  and  with 
thefe  fpiritual  nails  they  faften  the  fame  unto  the  crofs,  fo  that  it  is 
confttviined  to  be  the  fubje<a:  to  the  fpirit.  Afterwards,  when 
they  die,  they  put  it  off  wholly ;  and  when  they  fhall  rife  again, 
from  death  to  life,  they  fiiail  have  a  pure  and  uncorrupt  fiefh  with- 
out all  affeflions  and  luQs. 

Verfe  25.     If  ive  Ihe  in  the  Spirit y  let  us  alfo  ivalh  in  the  Spirit, 

The  apotlle  reckoned  before  amongfl  the  works  of  the  flefh,  he- 
refies  and  envy,  and  pronounced  fentence  againfl  thofc  who  are 
envious,  and  who  are  authors  of  fcdls,  that  they  fhould  not  inherit 
the  kingdom  of  God.  And  now,  as  if  he  had  forgotten  that  which 
he  faid  a  little  before,  he  again  r^proveth  thofe  who  provoke  and 


GALATIAN3.  4^3 

cftvy  one  another.  Why  doth  he  fo  ?  Was  it  not  fufficknt  to  have 
done  it  once  ?  indeed  he  doth  it  of  purpofe  ;  for  he  taketh  occafion 
here  to  inveigh  againll  that  execrable  vice  of  vain-glory,  which 
was  the  caufe  of  the  troubles  that  were  in  all  the  churches  of  Gaia- 
tia,  and  hath  been  always  mofi:  pernicious  and  hurtful  to  the  whole 
church  of  Chrift.  Therefore  in  his  Epiftle  to  Titus,  he  would  not 
that  a  proud  man  fhould  be  ordained  a  bifhop,  Chap.  i.  7.  For 
pride  (as  Auguftine  truly  faith)  is  the  modier  of  all  herefies,  or 
rather  the  head-fpring  of  all  fin  and  coniuiion  :  which  thing  all 
hiftories,  as  well  holy  as  profane,  do  witnels. 

Now,  vain  glory  or  arrogancy  hath  always  been  a  common  pair. 
fon  in  the  world  which  the  very  heathen  poets  and  hiftoriographcrs 
have  always  vehemently  reproved.  There  is  no  village  wherein 
there  is  not  fome  one  or  other  to  be  found,  that  wou^d  be  counted 
wifer,  and  be  more  efteemed  than  all  the  relL  But  they  are  chiefs 
ly  infected  with  this  dileafe,  who  (land  upon  their  reputation  for 
learni-ng  and  wifdom.  In  this  cafe  no  man  will  yield  to  another, 
according  to  this  laying,  Te  Jhall  not  lightly  jind  a  man  that  ivill 
yield  unto  others  the  praife  of  nvit  andjhid :  Fur  it  is  a  goodly  thing 
to  pe  men  point  at  one,  and  fay  ^  This  is  he.  But  it  is  not  fo  hurt- 
ful in  private  perlons,  no  nor  in  any  kind  of  magiftrate,  as  it  is  in 
them  that  ha'-'e  any  charge  in  the  church.  Although  in  civil  gov- 
ernment (efpecially  if  it  be  in  great  perfonages)  it  is  not  only  a 
caufe  of  troubles  and  ruins  of  commonwealths,  but  alfo  of  the  trou- 
bles and  alterations  of  kingdoms  and  empires ;  which  thing  the 
hiftories  both  of  the  fcripture  and  profane  writers  do  witnefs. 

Bat  when  this  poifon  creepeth  into  the  church  or  fpiritual  king- 
dom, it  cannot  be  expreffed  how  hurtful  it  is.  For  there  is  no 
contention,  as  touching  learning,  wit,  beauty,  riches,  kingdoms, 
empires  and  fuch  like  ;  but  as  touching  falvation  or  damnation,  eter- 
nal life  or  eternal  death.  Therefore  Paul  earnertly  exhorteth  the 
rainifters  of  the  word  to  flee  this  vice,  faying,  If  ive  live  in  the 
Spirit,  ^c.  As  if  he  fhould  fay,  if  it  be  true  that  we  live  in  the 
Spirit,  let  us  alfo  proceed  and  walk  in  the  Spirit.  For  where  the 
Spirit  is,  it  reneweth  men,  and  worketh  in  tliem  new  motions  ; 
that  is,  whereas  they  were  before  vain-glorious,  wrathful  and  en- 
vious, it  maketh  them  now  humble,  genile  and  patient.  Such 
men  feek  not  their  own  glory,  but  the  glory  of  God  ;  they  do  not 
provoke  one  another,  or  envy  one  another,  but  give  place  to  one 
another,  and  in  giving  honour  prevent  one  another.  Contrariwife, 
they  that  are  defirous  of  glory,  and  envy  one  another,  may  boaft 
that  they  have  the  Spirit,  and  live  after  the  Spirit ;  but  they  de- 
ceive themfelves,  they  follow  the  flefh  and  do  the  v/orks  thereof, 
and  they  have  their  judgment  already,  that  they  Hiould  not  inherit 
the  kingdom  of  God. 

Now,  as  nothing  is  more  dangerous  to  the  church  than  this  ex- 
ecrable vice,  fo  is  there  nothing  more  common  :  For  when  God 
fendeth  forth  labourers  into  the  harveft,  by  knd  by  Satan  raifetJi  up 


464  <^  A  L  AT  1  A  N  S. 

his  mlniflers  alfo",  who  will  in  no  cafe  be  counted  inferior  to  thofe 
Avho  are  rightly  called.  Hsjre  (haightways  rifeth  difTention.  The 
wicked  will  not  yield  one  hairs-breadth  to  the  godly:  For  they 
dream  that  they  far  pafs  them  in  wit,  in  learning,  in  godlinefs,  in 
Spirit  and  other  virtues.  Much  lefs  ought  the  godly  to  yield  to  the 
wicked,  left  ths  docflrine  of"  faith  come  in  danger.  Moreover,  fach 
is  the  nature  of  the  minifters  of  Satan,  that  they  can  make  a  goodly 
fhew  that  they  are  very  charitable,  humble,  lovers  of  concord,  and 
are  endued  with  other  fruits  of  the  Spirit ;  alfo  they  proteli:  that 
they  feek  nothing  elfe  but  the  glory  of  God  and  the  falvation  of 
mens  fouls  ;  and  yet  are  they  full  of  vain-glory,  doing  ail  things  for 
none  other  end  but  to  get  praiie  and  eftimation  among  men.  To  be 
fliort,  they  think  that  gain  is  godlinefs,  i  Tim.  vi.  5.  and  that  the 
miniftry  of  the  word  is  delivered  unto  them  that  they  may  get  fame 
and  elHmation  thereby.  Whcielore  they  cannot  but  be  authors  of 
difTention  and  fe6ts. 

Forafmuch  as  the  vain-glory  of  the  falfe  apoftles  was  the  caufe 
that  the  churches  of  Galatia  were  troubled  and  forfook  Paul,  there- 
fore in  this  cliapter  efpecially  his  purpofe  was  to  fupprefs  that  exe- 
crable vice  ;  yea,  this  mifchief  gave  the  apoftle  occafion  to  write 
this  whole  epiftlc.  i\nd  if  he  had  not  fo  done,  all  his  travail  be- 
(towed  in  preaching  of  the  gofpei  among  the  Galatians  had  been 
fpent  in  vain.  For  in  his  ablence  the  falfe  apoftles  who  were  men 
in  outv/ard  fhew  of  great  authority,  reigned  in  Galatia  ;  who  bc- 
iides  that  they  would  feem  to  feek  the  glory  of  Chrift,  and  the  lal- 
vation  of  the  Galatians,  pretended  alfo  that  they  had  been  converf- 
ant  with  the  apoftles,  and  that  they  followed  their  footfteps,  faying, 
that  Paul  had  not  feen  Chrift  in  the  iiefti,  nor  had  been  converfant 
with  the  reft  of  the  apoftles,  and  therefore  they  made  no  account 
of  him,  but  rejected  hisdochine,  and  boafted  their  own  to  be  true 
and  iincere.  Thus  they  ti'oublcd  the  Galatians  and  railtd  fe<5ts 
among  them,  fo  that  they  provoked  and  envied  one  another  ;  which 
was  a  fure  token,  that  neither  the  teachers  nor  hearers  lived  and 
walked  after  the  Spirit,  but  followed  the  flefh  and  fulfilled  the  works 
thereof;  and  fo  confequently  loft  the  true  docflrine,  faith,  Chrift, 
and  all  the  gifts  pf  the  Holy  Ghoft,  and  were  now  become  worfe 
than  the  heathen. 

Notwithftanding  he  doth  not  only  inveigh  againft  the  falfe  apof- 
tles, who  in  his  time  troubled  the  churclies  of  Galatia,  but  alfo  he 
forefaw  in  Spirit,  that  there  fhould  be  an  infinite  number  of  fuch, 
even  to  the  world's  end,  who  being  infeded  with  this  pernicious 
vice,  would  thruft  themfelves  into  the  church  boaftingofthe  Spi. 
rit  and  heavenly  dodrine,  and  under  this  pretence  fhould  quite 
overthrow  the  true  do(51:rine  and  faith.  Many  luch  have  we  alfo 
feen  in  thefe  our  days,  who  have  thruft  themfelves  into  the  king- 
dom of  the  Spirit,  that  is,  into  the  miniftry  of  the  word,  and  by 
this  hypocrify  they  have  purchafcd  unto  themlclves  fame  and  efti- 
mation  that  they  are  great  dodtors  and  pillars  of  the  gofpei,  and 


G  A  L  A  T  I A  N  S.  4% 

iUch  as  lived  in  the  Spirit,  and  walked  according  to  the  fame.  But 
becaufe  their  glory  confifted  in  mens  mouths  and  not  in  God,  there- 
fore it  could  not  be  firm  and  liable,  but  according  to  Paul's  pro- 
phefy,  it  turned  to  their  own  confufion.  and  their  end  was  deftruc- 
tion,  Phil.  iii.  19.  For  the  nv'icked Jliall  not  Jland  in  judgment^  hut 
foall  he  taken  aivay  like  chajf,  and  fcattered  abroad  nvith  the  ivind, 
Pfal.  i.  4. 

The  fame  judgment  remaineth  for  all  fuch  as  In  preaching  the 
gofpel  feek  their  own  profit  and  not  the  glory  of  Jefus  Chrift.  For 
the  gofpel  is  not  delivered  unto  us  that  we  fhould  thereby  feek  our 
own  praife  and  glory,  or  that  the  people  fhould  honour  and  magnify 
us  who  are  the  minifters  thereof;  but  to  tlie  end  that  the  benefit 
and  glory  of  Chrifl:  might  be  preached  and  publifhed,  and  that  the 
Father  might  be  glorified  iri  his  mercy  offered  unto  us  in  Ghrifl 
his  Son,  whom  he  delivered  for  us  all,  and  with  him  hath  he  glveii 
us  all  things.  Wherefore  the  gofpel  is  a  doctrine  wherein  we 
ought  to  feek  nothing  lefs  than  our  own  glory.  It  fetteth  forth 
unto  us  heavenly  and  eternal  things  ;  which  are  not  our  own.  which 
we  have  neither  done  nor  deferved  ;  but  it  offereth  the  fame  unto 
us,  to  us  (I  fay)  who  are  unworthy,  and  that  through  the  mere 
goodriefs  and  grace  df  God.  Why  fhould  vi^e  then  feek  praife  and 
glory  thereby  ?  He  therefor^  that  feeketh  his  own  glory  in  the  goi- 
pel,  fpeaketh  of  himfelf;  and  he  that  fpeaketh  of  himfelf  is  a  liar, 
and  there  is  unrlghteoufnefs  in  him.  Contrariwife,  he  that  feeketh 
the  glory  of  him  that  fent  him  is  true,  and  there  is  no  unrlghteouf- 
nefs in  him,  John  vii.  18. 

Paul  therefore  giveth  earneft  charge  to  all  the  miniflers  of  the 
word,  faying,  If  ive  live  in  the  Spirit^  let  lis  ivalk  in  the  Spirit ; 
that  is,  let  us  abide  in  the  dodlrine  of  the  truth  which  hath  been 
taught  unto  us  in  brotherly  love,  and  fpirltual  concord  ;  let  us 
preach  ChrKt  and  the  glory  of  God  in  fimplicity  of  heart,  and  let 
us  confefs  that  we  have  received  all  things  of  him  ;  let  us  think 
more  of  ourfelves  than  of  others  ;  let  us  raife  up  no  fefls.  For  this 
is  not  to  walk  rightly,  but  rather  to  range  out  of  the  way,  and  to 
fet  up  a  new  and  pefverfe  way  of  walking. 

Hereby  we  may  underfland,  that  God  of  his  fpecial  grace  mak- 
eth  the  teachers  of  the  gofpel  fubject  to  the  crofs  and  to  all  kinds  of 
afflidions  for  the  filvation  of  themlelves  and  of  the  people;  for 
otherwife  they  could  by  no  means  reprefs  and  beat  down  thisbeaft 
which  is  called  vain-glory.  For  if  no  perfecution,  no  crofs  or  re- 
proach followed  the  dodrine  of  the  gofpel,  but  only  praife,  reputa- 
tion and  glory  amongft  men  ;  then  would  all  the  profeffors  thereof 
be  infe(rted  and  perifh  through  the  poifon  of  vain-glory.  Hierome 
faith  that  he  had  {Q.Q.n  many  who  could  fuffer  great  inconveniences 
in  their  body  and  goods,  but  none  that  could  defpife  their  own 
praifes  For  it  is  almofl:  UDpofFible  for  a  man  not  to  be  puffed  up 
when  he  he  heareth  any  thing  fpoken  in  the  praife  of  his  own  vir- 
tues.    Paul,  notwithflanding  that  he  had  the  Spirit  of  Chrifi,  faith? 

03 


466  GALATIANS. 

that  there  was  given  unto  him  the  mefTcnger  of  Satan  to  buffet  him, 
becaufe  he  Ihould  not  be  exalted  out  of  meafure  through  the  great- 
nefs  of  his  revelations.  Therefore  Augudine  faith  very  well :  If  a 
niinifter  of  the  word  be  praifed,  he  is  in  danger.  If  a  brother  def- 
pife  or  difpraife  him,  he  is  alfo  in  danger.  He  that  heareth  a 
preacher  of  the  Vv'ord,  ought  to  reverence  him  for  the  word's  fake; 
but  if  he  be  proud  thereof,  he  is  in  danger :  Contrariwife,  if  he 
be  defpifed  he  is  out  of  danger ;  but  fo  is  not  he  who  defpifeth 
him. 

Wherefore  we  mud  honour  our  great  benefit,  of  the  preaching 
of  the  word,  and  receiving  of  the  facraments,  Rom,  xiv.  16.  We 
muft  alfo  reverence  one  another,  according  to  that  faying.  In  giv- 
tug  honour  one  to  another,  8fc.  Rom.  xii.  10.  But  wherefocver 
this  is  done,  by  and  by  the  flefli  is  tickled  with  vain-glory,  and 
waxeth  proud  :  For  there  is  none  (no  not  among  the  godly)  who 
would  not  rather  be  praifed  than  difpraifed,  except  perhaps  fome 
are  fo  well  eftablifhed  in  this  behalf,  that  he  will  be  moved  neither 
with  praifes  nor  reproaches  :  As  the  woman  faid  of  David,  2  Sam. 
xiv.  17.  My  lord  the  king  is  like  an  angel  of  God,  ivho  avill  neither 
be  moved  ivilh  hlefjing  nor  curfing.  Like  wife  Paul  faith,  By  honour 
and  dijlsonour,  by  evil  report  and  good  rel)ort.  Sec.  2  Cor.  vi.  8. 
Such  men  as  are  neither  puffed  up  with  pralfe,  nor  thrown 
down  with  difpraife,  but  endeavour  fimply  to  fet  forth  the  benefit 
and  glory  of  Chrift,  and  co  feek  the  faivation  of  fouls,  do  walk 
orderly.  Contrariwife,  they  who  wax  proud  in  hearing  of  their 
own  praifes,  not  feeking  the  glory  of  Chrift  but  their  own  ;  alfo 
they  who  being  moved  with  reproaches  and  flanders  do  forfake  the 
miniftry  of  the  word,  walk  not  orderly. 

Wherefore  let  every  one  fee  that  he  walk  orderly,  and  efpecially 
fach  as  boafl  of  the  Spirit.  If  thou  be  praifed,  know  that  it  is 
not  thou  that  is  praifed,  but  Chrifl,  to  whom  all  praile  and  honour 
is  due.  For  in  that  thou  teachefl  the  word  purely,  and  livefl  god- 
ly, thefe  are  not  thine  own  gifts,  but  the  gifts  of  God  ;  therefore 
thou  art  not  praifed  but  God  in  thee.  When  thou  doi\  acknow- 
ledge this,  thou  wilt  walk  orderly,  and  not  be  puft  up  with  vain- 
nlory  fFor  ivhat  hajl  thou  that  thou  haji  not  received?  I  Cor.  iv. 
7.)  but  wiltconfefs  that  thou  hall  received  the  fame  of  God,  and 
wilt  not  be  moved  with  injuries,  reproaches  or  perfecution  to  for- 
fake thy  calling. 

God  therefore  of  his  fpecial  grace  at  this  day  covcreth  our  glory 
with  infamy,  reproach,  mortal  hatred,  cruel  perfecution,  railing 
and  curfing  of  the  whole  world  ;  alfo  with  the  contempt  and  ingra- 
titude even  of  thofe  among  whom  we  live,  as  well  the  common 
fort  as  alfo  the  citizens,  gentlemen  and  noblemen  (whofe  enmity, 
hatred  and  perfecution  againft  the  gofpel,  like  as  it  is  privy  and  in- 
ward, fo  it  is  more  dangerous  than  the  cruelty  and  outrageous  deal- 
ings of  our  open  enemies)  that  we  fhould  not  wax  proud  of  the  gifts 
of  God  in  us.    This  militonc  muflbe  hanged  about  our  neck,  that 


GALATIANS.  467 

we  be  tiot  infedcd  with  that  peftilent  poifon  of  vain-glory.  Some 
there  are  of  our  fide  who  love  and  reverence  us  for  the  miniftry  of 
the  word  ;  but  where  there  is  one  that  reverenceth  us,  there  are  on 
the  other  fide  an  hundred  that  hate  and  perfecute  us.  Thefc  fpiteful 
deaUngs  therefore,  and  thefe  perfecutions  of  our  enemieS)  this 
great  contempt  and  ingratitude,  this  cruel  and  privy  hatred  of  them 
among  whom  we  Hve,  are  fuch  pleafant  fights,  and  make  us  fo  mer- 
ry, that  we  eafily  forget  vain-glory. 

Wherefore  rejoicing  in  the  Lord  who  is  our  glory,  we  remain 
in  order.  Thofe  gifts  which  we  have,  we  acknowledge  to  be  the 
gifts  of  God  and  not  our  own,  given  for  the  edifying  of  the  body 
of  Chrift,  Eph.  iv.  12.  Therefore  we  are  not  proud  of  them. 
For  we  know  that  more  is  required  of  them  to  whom  much  is  com- 
mitted, than  of  them  who  have  received  but  little.  Moreover,  we 
know  that  there  is  no  refpe(5t  of  perfons  before  God,  Ails  x.  34. 
Therefore  a  poor  artificer,  faithfully  ufing  the  gift  which  God  hath 
given  him,  pleafeth  God  no  lefs  than  a  preacher  of  the  word,  for 
he  ferveth  God  in  the  fame  faith  and  with  the  fame  Spirit.  Where- 
fore we  ought  no  lefs  to  regard  the  meaneft  chriftians  than  they 
regard  us.  And  by  this  means  (hall  we  continue  free  from  the 
poifon  of  vain-glory,  and  walk  in  the  Spirit. 

Contrariwife,  the  fantaftical  fpirits^  who  feek  their  own  glory, 
the  favour  of  men,  the  peace  of  the  world,  the  eafe  of  the  flem, 
and  not  the  glory  of  Chrift,  nor  yet  the  health  of  mens  fouls  (al- 
though they  proteft  that  they  feek  nothing  elfe)  cannot  choofe  but 
difcover  themfelves  in  commending  their  own  do<5lrine  and  induftry, 
and  difpraifing  other  mens,  and  all  to  get  them  a  name  and  praife. 
Thefe  vain-glorious  fpirits  do  not  rejoice  and  glory  in  the  Lord  ; 
but  then  do  they  glory,  then  are  they  ftout  and  hardy,  when  they 
are  magnified  of  the  people  ;  whofe  hearts  they  win  by  wonderful 
flights  and  fubtilties  ;  for  in  their  words,  geftures  and  writings 
they  can  counterfeit  and  diffemble  all  things.  But  when  they  are 
not  praifed  and  commended  of  the  people,  then  they  are  the  moft 
fearful  men  in  the  world  ;  for  they  hate  and  fhun  the  crofs  of  Chrift 
and  perfecution.  On  the  contrary,  when  they  are  praifed  and 
magnified  (as  I  faid)  none  are  fo  ftout,  no  Hedtor^  no  Achilles 
fo  bold  and  hardy  as  they. 

Such  a  fly  and  crafty  beafl  therefore  is  flcfh,  that  for  no  other 
caufe  it  forfaketh  its  funi5iion,  corrupteth  true  dodlrine,  and  break- 
eth  the  concord  of  the  church,  than  only  upon  this  curfed  vain- 
glory. Therefore  it  is  not  without  caufe  that  Paul  fo  fharply  in- 
veigheth  againft  it  both  here  and  in  other  places,  as  before  in  chap. 
iv.  17.  They  %ealoufIy  affeS  you,  (faith  he)  hut  not  ivell :  T'ea^ 
they  ivould  exclude  you,  that  you  might  affect  them.  That  is,  they 
would  difcredit  me  that  they  themfelves  might  be  famous.  They 
feek  not  Chrift's  glory  and  your  falvation,  but  their  own  glory,  my 
reproach,  and  your  bondage. 


^63  GALATIANS. 

Verfe  26.     Let  us  not  le  defirous  of  vain-gloryy      m 

"Which  is  to  glor^s  not  in  God  (as  I  have  faid)  but  in  hes,  ia 
the  opinion,  liking  and  edimation  of  the  people.  Here  is  no  right 
foundation  of  true  glory,  but  a  falfe  foundation,  ;ind  therefore  im- 
pofTible  long  to  ftand  He  that  praifeth  a  man  as  he  is  a  man,  is 
a  liar  :  for  there  is  nothing  praife-vvorthy  in  him  but  all  things  are 
Avorthy  of  condemnation.  Therefore  as  touching  our  perfon,  thi^ 
is  our  glory,  that  all  men  have  finned,  and  are  guilty  of  everlafting 
death  before  God.  But  the  caie  is  otherwife  when  our  miniftry  is 
praifed.  Wherefore  we  muft  not  only  widi.  but  alio  to  the  utter- 
moft  of  our  power  endeavour  that  men  may  magnify  it,  and  have  it 
in  due  reverence  ;  for  this  fhall  turn  to  their  falvation.  Paul  wain- 
eth  the  Romans  that  they  ofFend  no  man  ;  to  the  end,  faith  he, 
That  our  good  be  not  evilfpokenof,  Rom.  xiv.  16.  And  in  ano- 
ther place,  That  the  mirilffry  be  not  blamed,  1  Cor.  vi.  3.  There- 
fore when  our  miniftry  is  praifed,  we  are  not  praifed  for  our  perfons 
fake,  but  (as  the  Pfalm  faith)  we  are  praifed  in  God  and  in  his 
holy  name. 

Verfe  a  6.     Provoking  one  another,  envying  one  another. 

Here  he  defcrlbeth  the  effedt  and  fruit  of  vain-glory.  He  that 
teacheth  any  error,  or  is  an  author  of  any  new  do(5>rine,  cannat 
|)ut  provoke  others  ;  and  when  they  do  not  approve  and  receive  liis 
(dodrine,  by  and  by  he  beginneth  to  hate  them  mod  bitterly.  We 
fee,  at  this  day,  with  what  deadly  hatred  the  fedaries  are  inflamed 
againft  us,  becaufe  we  will  not  give  place  to  theni,  and  approve  their 
errors.  We  did  not  fird:  provoke  them,  nor  fpread  abroad  any 
^vicked  opinion  in  the  world  ;  but  rebuking  certain  abufes  in  the 
church,  and  faithfully  teach  the  article  of  juflification,  have  walk- 
ed in  good  order.  But  they,  forfaking  this  article,  have  taught 
many  things  contrary  to  the  word  of  God.  Here,  becaufe  we 
would  not  lo!l;  the  \\\x\.\\  of  the  gofpel,  we  have  fet  ourfelves  againfl 
them,  and  have  condemned  their  errors  ;  which  thing,  becaufe 
thty  could  not  abide,  they  did  not  oniy  provoke  us  firft  without 
Caufe,  but  aifo  do  ftill  mo.fl:  fpitefully  hate  us,  and  that  upon  no 
other  occalion  but  only  upon  vain-glory  ;  for  they  would  glad- 
ly deface  us,  that  they  alone  might  rule  and  reign  :  For  they 
imagine  that  it  is  a  great  glory  to  profefs  the  gofpel,  whereas  in- 
deed there  is  no  greater  ignominy  in  the  fight  of  the  world. 


G  A  L  A  T I  A  N  S.  469 


CHAP.  VI. 

Verfe  I .   Brethren    if  a  man  he  overtahen  in  a  faulty  ye   ivho  are 
fpiritual,  rejlore  fuch  an  one  in  the  fpirit  of  meehnefs. 

HE  that  diligently  weigheth  the  words  of  the  apofUe,  may 
plainly  perceive  that  he  fpeaketh  not  of  the  errors  and  of- 
fences againft  dodlrine,  but  of  far  lefTcr  fins,  into  which  a  man 
falleth  not  wilfully  and  of  fet  purpofe,  but  of  infirmity.  And 
hereof  it  cometh  that  he  ufeth  {q>  gentle  and  fatherly  words,  not 
calling  it  error  or  fin,  but  a  fault.  Again,  to  the  intent  to  dimi- 
nifli,  and  as  it  were  to  excufe  the  fin,  and  to  remove  the  whole 
fault  from  man,  he  addeth,  If  any  man  he  overtahen — that  is,  be 
beguiled  of  the  devil  or  of  the  flefh.  Yea  and  this  term  or  name 
of  man  helpeth  fomething  alfo  to  diminilli  and  qualify  the  matter. 
As  if  he  Ihould  fay,  What  is  fo  proper  to  man  as  to  fall,  to  be 
deceived,  and  to  err?  So  faith  Mofes,  Lev  vi.  3.  They  are  luont 
to  Jin  like  men.  Wherefore  this  is  a  fentence  full  of  heavenly  com- 
fort, which  once  in  a  terrible  confli(ft,  delivered  me  from  death. 
For  as  much  then  as  the  faints  in  this  Hfe,  do  not  only  live  in  the 
flefli,  but  now  and  then  alfo,  through  the  enticement  of  the  devil, 
fulfil  the  luflsof  the  flefh,  fall  into  impatiency,  envy,  wrath,  error, 
doubting,  diftruft,  and  fuch  like;  for  Satan  afTauiteth  both;  that 
is,  as  well  the  purity  of  dadrine,  which  he  laboureth  to  take  a- 
way  by  feds  and  diflentions,  as  alfo  the  foundnefs  of  life  which 
he  coriupteth  with  diiily  offences.  Therefore  Paul  teacheth  how 
fuch  men,  that  are  fallen,  fiiould  be  dealt  withal ;  namely,  that 
they  who  are  ftrong,  llipuld  rife  up  and  reftore  them  again  with 
the  fpirit  of  meeknefs. 

Thefe  things  it  behoveth  them  efpecially  to  know  who  are  in  the 
miniffry  of  the  word,  left,  whilft  they  go  about  to  touch  all  things 
to  the  quick,  they  forget  the  fatherly  and  motherly  afl^edion  which 
Paul  here  requireth  of  thofe  that  have  charge  of  fouls.  And  of 
this  precept  he  hath  fet  forth  an  example,  2  Cor.  ii,  6.  where  he 
faith  that  it  was  fufHcient  that  he  who  was  excommunicate  was 
rebuked  of  many,  and  that  they  ought  now  to  forgive  him  and 
comfort  him,  left  he  {hou|d  be  fwallowed  up  with  over  much  for- 
row.  Wherefore  I  befeech  you  (faith  he)  ufe  charity  towards 
him.  Therefore  the  paftors  and  minifters  muft  indeed  fharply  re- 
buke thofe  who  are  fallen,  but  when  they  fee  that  they  are  for- 
rowful  for  their  offences,  then  let  them  begin  to  raife  them  up  a- 
gain,  to  comfort  them,  and  to  diminifli  and  qualify  their  faults  as 
much  as  they  can,  but  yet  through  mercy  only,  which  they  muft 
fet  againft  fin,  left  they  that  are  fallen  be  fwallowed  up  with  over- 
much hcavinefs.  As  the  Holy  Ghoft  is  precife  in  maintaining 
and  defending  the  doflrine  of  faith,  {q  he  is  mild  and  pitiful  in 
forbearing  and  qualifying  mens  fins,  if  they  who  have  committed 
them  be  forrowful  for  the  fame. 


470  G  A  L  A  T  I  A  N  S. 

But  as  for  the  pope's  fynngogiie,  like  as  in  all  other  matters,  it 
hath  both  taught  and  done  quite  contrary  to  the  commandment 
and  example  of  Paul,  even  fo  hath  it  done  in  this  thing  alfo.  The 
pope,  with  all  his  bifliops,  have  been  very  tyrants  and  butchers 
of  mens  confcicnccs.  For  they  have  burdened  them  from  time 
to  time  with  new  traditions,  and  for  every  light  matter  have  vex- 
ed them  with  their  excommunications;  and  that  they  might  the 
more  eafily  obey  their  vain  terrors,  they  annexed  thereunto  thefc 
fentences  of  Pope  Gregory:  Jt  is  the  part  and  property  of  good 
minds  to  be  afraid  of  a  fault  where  no  fault  is.  And  again,  our 
cenfures  may  be  feared,  yea,  though  they  may  be  unjuft  and 
wrongful.  By  thefe  fayings  (which  were  brought  into  the  church 
by  the  devil)  they  eftabliilied  their  excommunication  and  this  ma- 
jefty  of  the  papacy,  v/hich  Is  fo  terrible  to  the  whole  world.  There 
is  no  need  of  fuch  humility  and  goodnefs  of  mind,  to  be  afraid  of  a 
fault  where  none  is.  O  thou  Romifh  Satan,  who  gave  thee  this 
power  to  tenify  and  condemn  mens  confciences  that  were  terrified 
enough  before  with  thy  unjuft  and  wrongful  fentences?  Thou 
oughteft  rather  to  have  raifed  them  up,  to  have  delivered  them 
from  faife  fears  and  to  have  brought  them  from  lies  and  errors 
to  the  truth.  This  thou  omitteft,  and  according  to  thy  title  and 
name,  viz.  The  man  of  fin,  and  child  of  perdition,  2  ThefT. 
ii.  3.  thou  imagined:  a  fault  where  no  fault  is.  This  is  indeed  the 
craft  and  deceit  of  antichrift,  whereby  he  hath  moft  mightily  ef- 
tablifhed  his  excommunication  and  tyranny.  For  whofoever  de- 
ipifed  his  unjuft  fentences,  was  counted  very  obftinate  and  wick- 
ed: As  fome  princes  did,  howbeit  agalnft  tlieir  confciences;  for 
in  thofe  times  of  darknefs  they  did  not  underftand  that  the  pope's 
curfes  were  vain. 

Let  them  therefore,  to  whom  the  charge  of  mens  confciences  is 
committed,  learn,  by  this  commcmdment  of  Paul,  how  they  ought 
to  handle  thofe  that  have  offended.  Brethren  (faith  he)  if  any 
man  be  overtaken  >vith  fin,  do  not  trouble  him  or  make  him  more 
forrowful;  be  not  bitter  unto  him,  do  notrejed  or  condemn  him, 
but  amend  him  and  raife  him  up  again;  and  by  the  fpirit  of  lenity 
and  mildnefs,  reftore  that  which  is  in  hirn  decayed  by  the  deceit 
of  the  devil,  or  by  the  weaknefs  of  the  flefli.  For  the  kingdom 
whereuntoye  are  called,  is  a  kingdom,  not  of  terror  or  heavinefs, 
but  of  boldnefs,  joy  and  gladnefs.  Therefore  ifyc  fee  any  broth- 
er caft  down  and  afRided  by  occafion  of  fin  which  he  hath  com- 
mitted, run  unto  hmi,  and  reaching  out  your  hand,  raife  him  up 
again,  comforthim  with  fweet  words,  and  embrace  him  with  mo- 
therly arnis.  As  for  thofe  who  are  hard-hearted  and  obftinate, 
who  without  fear  continue  carelefs  in  their  fins,  rebuke  them  fliavp- 
ly.  But  on  the  other  fide  (as  I  faid)  they  that  are  overtaken  with 
any  fin,  and  are  heavy  and  forrowful  for  their  fault  which  they 
have  committed,  muft  be  raifed  up  and  admoniflied  by  you  that  are 
fpiritual,  and  that  in  the   fpirit  of  mceknefs,  and  not  in  the  zeal 


GALATIANS.  471 

6f  fevere  juftice ;  as  Tome  have  done,  who,  when  they  Ihould  have 
refrefhed  thirfty  confclences  with  fome  fweet  confolation,  gave  them 
gall  and  vinegar  to  drink,  as  the  Jews  did  unto  Chrift  hanging 
upon  the  crofs.  Ezekiel  faith  of  the  (hepherds  of  Ifrael,  that 
they  ruled  the  flock  of  God  with  cruelty  and  rigour,  Ezek.  xxxiv. 
4.  but  a  brother  ought  to  comfort  his  brother  that  is  fallen,  with 
a  loving  and  a  meek  fpirit.  Again,  let  him  that  is  fallen  hear  the 
word  of  him  that  raifeth  him  up,  and  believe  it.  For  God  would 
not  have  thofe  that  are  bruifed  to  be  caft  away,  but  to  be  raifed 
up,  as  the  Pfalmift  faith.  For  God  hath  bellowed  more  for  them 
than  we  have  done,  that  is,  the  life  and  blood  of  his  own  Son. 
Wherefore  we  ought  alfo  to  receive,  to  aid  and  comfort  fuch  with 
all  mildnefs  and  gentleneis. 

Verfe  l .    Conjldering  thyfelf,  lejl  thou  alfo  he  tempted. 

This  is  a  very  neceffary  admonition  to  beat  down  the  fharp  deal* 
ing  of  fucii  paftors  as  ihew  no  pity  in  raifing  up  and  reftoring  again 
them  who  are  fallen.  There  is  no  fm  (faith  Augufline)  which 
any  man  hath  done,  but  another  man  may  do  the  fame.  We  (land 
on  a  flippery  ground;  therefore  if  we  wax  proud  and  leave  off  oiw 
duty,  there  is  nothing  fo  eafy  unto  us  as  to  fall.  It  was  well  faid 
therefore  of  one  in  the  book  called.  The  Lives  of  the  Fathers, 
when  it  was  told  him  that  one  of  his  brethren  was  fallen  into 
whoredom;  he  fell  yefterday  (faith  he)  and  I  may  fall  to  day. 
Paul  therefore  addeth  this  earned:  admonition  that  the  pallors 
(hould  not  be  rigorous  and  unmerciful  towards  the  offenders,  or 
meafure  their  own  holinefs  by  other  mens  fins  ;  but  that  they  fhould 
bear  a  motherly  affedion  towards  them,  and  think  thus  with 
themfelves;  This  man  is  fallen;  it  may  be  that  I  alfo  fhali  fall  more 
dangeroufly  and  more  fhaniefully  than  he  did.  And  if  they  are 
who  are  fo  ready  to  judge  and  condemn  others,  would  well  confi- 
der  their  own  fins,  they  Ihall  find  the  fins  of  others  v/ho  are  fldlen 
to  be  but  motes,  and  their  own  fins  to  be  great  beams,  Matth, 
vii.  3. 

Let  him  therefore  that  flandeth  take  heed  left  he  fall,  l  Cor. 
X.  12.  If  David  who  was  fo  holy  a  man,  full  of  faith  and  the 
Spirit  of  God,  who  had  fuch  notable  promifcs  of  God,  who  alfo 
did  alfo  did  fo  many  great  things  for  the  Lord,  did  fall  fo  grie- 
voufly,  and  being  now  ftricken  in  years,  was  overthrown  with 
youthful  luft  after  fo  many  and  divers  temptations  wherewith  God 
had  exercifed  him;  why  fhould  we  prefume  of  our  own  conftan- 
cy?  And  God  by  fuch  examples  doth  fliew  unto  us  firft:  our  own 
weaknefs,  that  we  fliould  not  wax  proud,  but  (land  in  fear:  Then 
he  fheweth  unto  us  his  judgment,  that  he  can  bear  nothing  lels 
than  pride,  either  againfl  himfelf  or  againfl  our  brethren.  Paul 
therefore  faith,  not  without  caufe,  Cori/idering  thyfelf,  lejl  thou  alfn 
le  tempted.  They  that  are  exercifed  with  temptations,  do  know 
how  neceffary  this  commandment  is.     On  the  other  fide,  they  who 


472  GALATIANS. 

are  not  tried  therewith,  do  not  underftand  Paul,  and  therefore  ar^ 
not  touched  with  any  pity  towards  them  that  are  fallen;  as  was  to 
be  feen  in  popery,  where  nothing  elfe  reigned  but  tyranny  and 
cruelty. 

Nerfc  2.    Bear  ye  one  another'' s  burdens ^  and  fo  fulfil  the  law  oj 

Chr'tfl. 

This  is  a  gentle  commandment ;  to  which  he  joineth  a  great 
commendation.  The  law  of  Chrifl  is  the  law  of  love.  Chrirt 
after  he  hath  redeemed  us,  renewed  us,  and  made  us  his  church, 
gave  us  no  other  law,  but  the  law  of  mutual  love,  John  xiii  34. 
ji  neiv  commandm  nt  I  give  unto  youi  thaf  ye  love  one  anotht^r^ 
tffc.  And  to  love,  is  not  (as  the  popifli  fophiilers  dream)  to  wifh 
well  one  to  another ;  but  one  to  bear  another's  burden,  that  is,  to 
bear  thofe  things  which  are  grievous  unto  thee,  and  which  thou 
wouldO:  not  willingly  bear.  Therefore  chriftians  mud  have  rtrong 
flioulders  and  mighty  bones,  that  they  may  bear  ftefli,  that  is,  the 
weaknefs  of  their  brethren  ;  for  Paul  faith  that  they  have  burdens 
and  troubles,  1  Cor.  xiii.  Love  therefore  is  mild,  courteous,  pa- 
tient, not  in  receiving  but  in  giving.  For  it  is  conllrained  t6 
wink  at  many  things  and  to  bear  them.  Faithful  teachers  do  fee 
in  the  church  many  errors  and  offences  which  they  are  compelled 
to  bear.  In  the  common -wealths,  fubjeds  are  never  fo  obedient 
to  the  laws  of  the  magiRrates  as  they  fhould  be  :  Therefore  unlefs 
the  magif^rate  can  wink  and  diflemble  in  time  and  place,  he  fliall 
never  be  meet  to  rule  the  common-wealth.  In  houfhold  affairs  there 
are  many  things  done,  which  difpleafe  the  mafter  of  the  houfe. 
But  if  we  can  bear  and  wink  at  our  own  vices  and  offences  which 
we  daily  commit ;  let  us  alfo  bear  other  mens  faults,  according  to 
this  faying  ;  Bear  ye  one  anothcr^s  burdens,  l^c.  Again,  Thoujhalt 
love  thy  neighbour  as  ihyJlJfy   Rom.  xiii.  9. 

Seeing  then  there  are  vices  in  every  (late  of  life  and  in  all  mer^, 
therefore  Paul  fetteth  forth  the  law  of  Chrift  unto  the  faithful, 
whereby  he  exhorteth  them  to  bear  one  another's  burdens.  They 
v/ho  do  not  fo,  do  plainly  witneis  that  they  underlland  not  one 
jot  of  the  law  of  Chrid,  which  is  the  law  of  love;  (which  as  Paul 
faith,  I  Cor.  xiii.  7.  belicveth  all  things,  hopeth  all  thing?,  and 
beareth  all  the  burdens  of  the  brethren,)  yet  always  holding  not- 
withitanding  the  firfl  commandment,  wherein  they  that  offeitd,  do 
not  tranfgrefs  the  law  of  Chrifl,  that  is,  the  law  of  charity,  they 
do  not  hurt  nor  offend  their  neighbour,  but  Christ  and  his  king- 
dom which  he  hath  purchafcd  with  his  own  blood.  This  king- 
dom is  not  maintained  by  the  law  of  charity  but  by  the  word  of 
God,  by  faith  and  by  the  Holy  GhofK  This  commandment  then, 
of  bearing  one  another's  burden,  belongeth  not  to  them  who  deny 
Chrift,  and  not  only  do  not  acknowledge  their  fin,  but  alfo  defend 
iit;  neither  doth  it  belong  to  thofe  v/ho  continue  ffill  in  tJisir  fins 
(who  alfo  do  partly  deny  Chrift)   but  fuch  mult  be  forfaken  left 


GALATiANS.  473 

^ve  become  partakers  of  their  evil  works,  2  Cor.  vl.  17.  On  the 
contrary,  they  who  willingly  hear  the  word  of  God  and  beHeve, 
and  yet,  notwithftanding  againft  their  will  do  fall  into  fin,  and 
after  they  are  admonifhed,  do  not  only  receive  fach  admonition 
gladly,  but  alfo  they  deteft  their  fin,  and  endeavour  to  amend;  I 
fay,  are  they  who  are  overtaken  with  fin,  and  have  the  burdens 
which  Paul  commandeth  us  to  bear.  In  this  cafe,  let  us  not  be 
rigorous  and  mercilefs;  but  after  the  example  of  Chrifl:,  who 
beareth  and  forbeareth  fiich,  let  lis  bear  and  forbear  them  alfo; 
for  if  he  punifh  not  fuch  (which  thing  notwithflanding  he  might 

jaftly  do)  much  lefs  ought  wc  fo  to  do. 

Verfe  3.  For  if  a  7nan  ih'inh  himfelf  to  he  fometh'mg  ivhen  he  is 
nothing,  he  decei'veih  himfelf. 

Here  again  he  reprehendenth  the  authors  of  feels,  and  painteth 
them  out  in  their  right  colours,  to  wit,  that  they  are  hard-hearted 
mercilefs  and  without  compaffion,  fach  as  delpife  the  weak,  and 
will  not  vouchfafe  to  bear  their  burdens,  but  require  all  things 
ftraitly  and  precifely  (like  wayward  hufbands  and  fevere  fchool- 
mafters)  whom  nothing  can  pleafe,  but  what  they  therafelves  do; 
who  alio  will  be  always  thy  bitter  enemies,  unlefs  thou  commend 
whatfoever  they  fay  or  do;  and  in  all  things  frame  thyfelf  accord- 
■  ing  to  their  appetite.  Of  all  men  therefore  they  are  the  proudeft# 
and  dare  take  upon  them  all  things.  And  this  is  that  Paul  faith 
here,  they  think  therafelves  to  be  fomewhat,  that  is,  that  they 
have  -the  Holy  Ghoft,  that  they  underftand  all  the  myfteries  ©f 
the  fcriptures,  that  they  cannot  err,  &c. 

Wherefore  Paul  addeth  very  well,  that  they  are  nothing ;  but 

that  they  deceive  therafelves  with  the  foolilh  perfuafions  of  their 

own  wifdom  and  holinefs.     They   uriderftand  nothing  therefore 

either  of  Chrift  or  of  the  la^4f  of  Chrift:      For  if  they  did,  they 

would  fay.  Brother,  thou  art  infe<5ted  with  fuch  a  vice,  and  I  am 

infeded  with  another;   God  hath  forgiven  me  ten  thoufand  talents, 

and  I  will  forgive  thee  an  hundred  pence,  Matth.  xviii.  24, — 28. 

But  when  they  will   require  all  things  fo  exadly  and  with  fuch 

perfedion,  and  will  in  no  wife  bear  the  burdens  of  the  weak,  they 

offend  many  with  this  their  fliarpnefs  and  feverity,   who  begin  to 

delj)ife,   hate  and  fhun  them,   and  feek  not  comfort  or  counfel  at 

.  their  hands,   nor  regard  what  or  how  they  teach  :    Whereas  con- 

-trariwife,  pafiors  ought  fo  to  behave  therafelves  towards  thofe  over 

,  whom  they  have  taken  charge,  that  they  might  love  and  reverence 

^  them,-  not  for  their  perfon    but  for  their  office  and  Chriitian  virtues, 

which  efpecialiy  ought  to  fliine  in  them. 

Paul  therefore  in  this  place  hath  rightly  painted  out  fuCh  fevere 

and  mercilefs  faints,  when  he  faith    They  think  themfehcs  to  befome^ 

'  thing;  being  jjuffed   up  with   their  own  foolifh  opinions  and  vain 

r,-dreams,  they  have  a  marvellous  perfuafion  of  their  own  knowledge 

i,4iid  hoJinefs^  and  yet  in  very  deed  they  arc  nothing,  and  do  but 

P5 


4-4  GALATIANS. 

deceive  themfelve".  For  it  is  a  manifefl:  beguiling  when  a  maa 
perfuadeth  hiinfelf  that  he  is  fomething,  when  indeed  he  is  no- 
thing. Such  men  are  well  dcfcribcd  in  Rev.  iii.  17.  inthefe 
^vords,  T^hcH  fnycsf^  I  am  rich,  and  mcreafed  nvltb  goods,  and  have 
need  of  nothing;  and  hnoivist  not  that  thou  art  'wretched f  and  mife- 
rahky  and  poor,  and  blind,  and  naked. 

Verfe  4.   But  let  every  man  proi^e  his  oion  ivork,  and  then  he  Jhall 
have  rejoicing  in  hinifelf  alone,  and  not  in  another. 

He  goeth  forward  in  painting  out  of  thofe  proud  and  vain-glo- 
rious  fellows.  For  the  defire  of  vain-glory  is  an  odious  and  cmT- 
e.d  vice,  it  is  the  occafion  of  all  evils,  and  troublcth  both  common- 
wealths and  confclenccs;  and  efpecially  in  fpiritual  matters  it  is  fuch 
an  evil  as  is  incurable.  And  although  that  this  place  may  be  un- 
derflood  of  the  works  of  this  life  or  civil  converfation,  yet  princi- 
pally the  apodle  fpeaketh  of  the  work  of  the  miniftry,  and  inveigh- 
ed aoainfl:  thofe  vain-elorious  heads,  who  with  their  fantadical 
opinions  do  trouble  well-inftrutfted  confciences. 

And  this  is  the  property  of  thofe  who  are  infe6led  with  this 
poifon  of  vain  glory,  that  they  have  no  regard  whether  their  works, 
that  is,  their  miniftry,  be  pure,  fimple  and  faithful,  or  not;  but 
this  they  only  feek,  that  they  may  hare  the  praife  of  the  people. 
So  the  falfe  apoflles,  when  they  fiw  that  Paul  preached  the  gofpel 
purely  to  the  Galatians,  and  that  they  could  not  bring  any  better 
do(fl:rine,  they  began  to  find  fault  at  thofe  things  which  he  had 
godly  and  faithfully  taught,  and  to  prefer  their  own  doftrine  before 
the  dodrine  of  Paul,  and  by  this  fubtilty  they  won  the  favour  of 
the  Galatians,  and  brought  Paul  into  hatred  among  them.  There- 
fore the  proud  and  vain-glorious  do  join  thcfe  three  vices  together. 
Firfl:,  They  are  greedy  of  glory.  Secondly,  They  are  marvellous 
witty  and  wily  in  finding  fault  with  other  mens  doings  and  fayings, 
thereby  to  purchafe  the  love,  the  well-liking  and  praife  of  the  peo- 
ple. And  thirdl)'',  When  they  have  once  gotten  a  name  (though 
it  be  by  other  mens  travail)  they  become  fo  ftout  and  full  of  (lomach 
that  they  dare  venture  upon  all  things.  Therefore  they  are  per- 
nicious and  pcftilent  fellows,  whom  I  hate  even  with  my  very  heart; 
for  they  feek  their  own,  and  not  that  which  is  of  Jefas  Chrlfl:,  &c. 
Phil.  ii.  21. 

Againft  fuch  Paul  fpeaketh  here.  As  if  he  fliould  fay,  fuch 
vain-glorious  fpiiits  do  their  work;  they  teach  the  gofpel  to  this 
end  that  they  may  win  praife  and  eflimation  among  men,  that  is, 
that  they  may  be  counted  excellent  dodors,  with  whom  Paul  and 
others  might  not  be  compared.  And  when  they  have  gotten  this 
cftimation  then  begin  they  to  reprehend  the  fayings  and  doings  of 
other  men,  and  highly  commend  their  own:  and  by  this  fubtilty 
they  bewitch  the  minds  of  the  people,  who,  becaufe  they  have  itching 
cars,  are  not  only  delighted  with  new  opinions,  but  alfo  rejoice  to 
fee  thofe  teachers  whom  they  had  before,  to  be  abafed  and  defaced 


GALATIANS.  473: 

by  thefe  new  upftarts  and  vain -glorious  heads,  and  all  becaufe  they 
axe  come  to  a  fulnefs  and  lothing  of  the  word. 

Thus  it  ought  not  to  be  (faith  he)  but  let  every  man  be  faithful 
in  his  office  ;  let  him  not  feek  his  own  glory,  nor  depend  upon 
the  praife  and  commendation  of  the  people,  bat  let  his  only  care 
be  to  do  this  work  truly,  that  is,  let  him  teach  the  gofpel  purely. 
And  if  his  work  be  fincere  and  found,  let  him  aflure  himfelf  that 
fee  (hall  lack  no  praife  either  before  God,  or  among  the  godly.  In 
the  mean  fpace,  if  he  be  not  commended  of  the  unthankful  world, 
let  this  nothing  move  him,  for  he  knoweth  that  the  end  of  his  mi- 
niftry  is,  not  that  he,  but  that  Clif  if!  Ihould  be  glorified  thereby. 
Wherefore,  being  furnifhed  with  the  armour  of  rigliteoufnefs  on  the 
right-hand  and  on  the  left,  let  him  fay,  I  began  not  to  teach  the 
gofpel  to  the  end  that  the  world  fliould  magnify  me,  and  therefore  I 
will  not  flirink  from  that  which  I  have  begun,  if  the  world  hate; 
flander  or  perfeeute  me.  He  that  is  fuch  an  one,  teacheth  the 
word,  and  attendeth  upon  his  office  faithfully,  without  any  worldly 
refped,  that  is,  without  regard  of  glory  or  gain,  without  the  ftrength, 
wifdom  or  authority  of  any  man.  He  ieaneth  not  to  the  praife  of 
other  men,  for  he  hath  it  in  himfeif. 

Wherefore  he  that  truly  and  faithfully  executeth  his  ofTice,  car- 
eth  not  what  the  world  fpeaks  of  him  ;  he  careth  not  whether  the 
world  praife  or  difpraife  him,  but  he  hath  praife  in  himfeif,  which 
is  the  teftimony  of  his  confcience,  and  praife  or  glory  in  God.  He 
may  therefore  fay  with  Paul,  This  is  our  rejoici^ng,  this  is  our 
praife  and  glory,  even  the  teftimony  of  our  confcience,  that  in  fim- 
plicity  and  llncerity  before  God,  and  not  in  ilefhly  wifdom,  but  ia 
the  grace  of  God,  we  have  had  our  converfation  in  the  world. 
This  glory  is  uncorrupt  and  ftedfaft;  for  it  dependeth  not  on 
other  mens  judgments,  but  of  our  own  confcience,  which  beareth 
us  witnefs  that  we  have  taught  the  word  purely,  miniftred  the 
facraments  rightly,  and  have  done  all  things  well,  and  therefore  it 
cannot  be  defaced  or  taken  from  us. 

The  other  glory  which  tiiefe  proud  fpirits  do  feek,  is  uncertain 
and  mod  perilous,  for  that  they  have  it  not  in  themfelves,  but  it 
confifteth  in  the  mouth  and  opinion  of  the  people.  Therefore 
can  ihey  not  have  the  teflimony  of  their  own  confcience,  that  they 
liave  done  ail  things  with  fimplicity  and  fincerity  for  the  advanc- 
ing of  the  glory  of  God  only,  and  the  falvatlon  of  fouls.  For  this 
is  it  which  they  fdek,  that  they  may  be  counted  famous  through 
the  work  and  labour  of  their  preaching,  and  be  praifed  of  men. 
They  have  therefore  a  glory,  a  truft,  and  a  teflimony,  but  before 
men,  not  in  themfelves  nor  before  God.  The  godly  do  not  defire 
glory  after  this  manner  :  If  Paul  had  had  this  praife  before  men, 
and  not  in  himfeif,  he  fliould  have  been  compelled  to  defpair, 
when  he  faw  fo  many  cities,  countries,  and  all  Afia  fall  from  him; 
when  he  faw  fo  many  offences  or  flanders,  and  fo  many  herefies  to 
i'ollow  his  preaching.     Chrift,  when  he  was  alone,  that  Is,  when 


4^6  GALATIANS. 

he  was  not  only  fought  for  by  the  Jews  to  be  put  to  death,  but  aiib 
was  forf;iken  of  his  difciples,  was  not  yet  alone,  but  the  Father 
was  with  him,  John  xvi  32,  for  he  had  glory  and  rejoicing  in 
himfelf. 

So  at  this  day  if  ourtrufl:,  our  glory,  and  rejoicing  did  depend  up- 
on the  judgment  and  favour  of  men,  we  (hould  die  with  very  anguifh 
and  forrow  of  heart.  For  lo  far  off  is  it  that  the  papi(h,  fedaries, 
and  the  whole  world  do  judge  us  worthy  of  any  reverence  or  praile. 
that  they  hate  and  perfccute  us  moft  bitterly  ;  yea,  they  v/ould 
gladly  overthrow  our  miniilry,  and  root  out  our  doctrine  for  ever. 
We  have  therefore  nothing  before  men  but  reproach  ;  but  we  re- 
joice and  we  glory  in  the  Lord,  and  therelore  We  attend  upon  our 
office  cheerfully  and  faithfully,  which  we  know  i:j  acceptable  to 
him.  Thus  doing  wc  care  not  whether  our  work  do  pleafe  or  dif- 
pkafe  the  devil ;  whether  the  world  love  us  or  hate  us :  For  we, 
knowing  our  work  to  be  well  done,  and  having  a  good  confciencc 
before  God,  go  forward  by  honour  and  difhonour,  by  evil  report 
and  good  report,  &e.  2  Cor.  vi.  8.  This,  faith  Paul,  is  to  have 
rejoicing  or  glory  in  thyfelf. 

And  this  admonition  is  very  necefiary  againfl:  that  execrable  vice 
of  vain  glory.  The  gofpel  is  a'  do^ftrine  which,  both  of  itfelf, 
and  alfo  by  the  malice  of  the  devil,  bringeth  with  it  the  crofs  and 
perfccution.  Therefore  Paul  is  wont  to  call  it  the  word  of  the 
crofs  and  of  offence,  I  Cor.  i.  iS.  It  hath  not  always  (ledfifl 
and  conftant' difciples.  Many  there  are  that  to-day  make  profeili- 
on  tlicieof  and  embrace  it,  who  to-morrow,  being  offended  with 
the  crofs,  will' fall  from  it  and  deny  it.  They  therefore  that  teach 
the  gofpel,  to  the  end  that  they  may  obtain  the  praife  and  favour 
of  men,  mnO  needs  pcriHi.  and  their  glory  be  turned  unto  fi^ame, 
when  the  people  ceafe  to  reverence  and  magnify  them.  Wherefore, 
let  all  paflors  and  minifters  of  the  word  learn  to  have  glory  and 
rejoicing  in  thcmfclves,  and  not  in  the  mouth  of  other  men.  If 
there  be  any  that  praife  them,  as  the  go<;lly  are  wont  to  do,  [By 
evil  report  and  gcod  report  faith  Paul)  yet  let  them  receive  this 
glory  but  as  a  fhadovv^'  of  true  glory  ;  and  let  them  think  the  lub- 
ftance  of  glory  to  be  indeed  the  tcftiniony  of  their  own  confcience. 
He  that  doth  (o,  pioveth  his  ov/n  work  ;  that  is  he  regardeth  not 
his  own  gloiy,  but  his  only  care  is  to  do  his  office  faithfully,  to 
teach  the  gofpel  purely,  and  to  fhew  the  true  ufe  of  the  facraments. 
When  he  thus  proveth  his  own  work,  he  hath  glory  and  rejoicing 
in  himfelf,  which  no, man  can  take  from  him  ;  for  he  hath  it  furely 
planted  and  grounded  in  his  own  heart,  and  not  in  other  mens 
mouths,  v;hom  Satan  can  very  eafilv  turn'  away,  and  can  mak^ 
that  mouth  and  tongue  now  full  of  curfing,  v/hich  a  little  before 
was  full  of  bleffing. 

Therefore  (faith  Paul)  if  ye  be  defirous  of  glory,  feek  it  where 
it  fhould  be  fought,  not  in  the  mouth  of  other  men,  but  in  your 
own  heart,  which  ye  then  do  v/hen  ye  execute  your  office  truly 


GALATIANS.  477. 

and  faithfully.  So  fliaH  it  come  to  pafs,  that  befides  the  glory 
which  ye  have  in  youiTelves,  ye  fliall  have  praife  and  commenda- 
tion alfo  before  men.  But  if  ye  gh'iy  in  other  men,  and  not  in 
yourfelves  that  fhame  and  confuflon  which  ye  have  in  your- 
felves,  fhall  not  be  without  reproach  and  confufion  alfo  before 
men.  This  have  we  feen  in  certain  fantaftical  fpirits  in  thcfe  our 
days,  who  proved  not  their  work  ;  that  is,  they  did  not  onlyfeek 
to  preach  the  gofpel  purely  and  fimply,  but  miiufed  it  to  gain  praife 
among  men,  contrary  to  the  feco.nd  commandment.  Therefore 
after  their  inward  confulion,  t-Iiere  folioweth  alfo  an  outward  con- 
fufion and  fhame  am.ong  men,  according  to  that  faying,  The  Lord 
ivill  not  hold  htm  gmltlefs  that  taheth  his  name  in  vahij  Exod.  xx. 
7.  And  again,  They  that  dejp'ifc  me,  Jlmll  he  lightly  ejleemed,  l 
Sam.  ii.  30. 

Contrariwife,  if  we  feek  firft  the  glory  of  God  by  the  miniflry 
pf  the  word,  then  furely  our  glory  will  follow,  according  to  that 
faying.  Him  that  honoure'h  me  I  ivill  glorify.  To  conclude,  let 
every  man  prove  his  work  ;  that  is,  let  him  do  his  endeavour  that 
his  miniflry  may  be  found  fiiithful  :  for  this  above  all  things  is  re- 
quired in  the  miniftersof  the  word,  1  Cor.  iv.  2.  As  if  hefhould 
fay,  Let  every  man  endeavour  purely  and.  faithfuly  to  teach  the 
word,  and  let  him  have  an  eye  to  nothing  elfe  but  the  glory  of 
God,  and  the  fiilvation  of  fouls,  then  ihall  his  work  be  faithful  and 
found,  then  fhall  he  have  glory  and  rejoicing  in  his  own  confcience, 
fo  that  he  may  boldly  fay.  This  my  dodlrine  and  miniflry  pleafeth 
God*     And  this  is  indeed  an  excellent  glory. 

This  fentence  may  alfo  be  well  applied  to  thofe  works  which  arc 
done  of  the  faithful  in  every  ftate  of  life.  As  if  a  magiftrate,  an 
houfliolder,  a  fervant,  a  fchoolmafler,  a  fcholar,  abide  in  his 
vocation*  and  do  his  duty  therein  faithfully,  not  troubling  him- 
felf  with  thofe  works  which  pertain  not  to  his  vocation,  he  may 
glory  and  rejoice  in  himfelf ;  for  he  may  fay,  I  have  done  the 
works  of  my  vocation  appointed  unto  me  by  God  with  Rich  faith- 
ful nefs  and  diligence  as  I  was  able.  Therefore  I  know  that  this 
work,  being  done  in  faith  and  obedi-ence  to  God,  pleafeth  God  ; 
If  others  fj^ieak  evil  of  it,  I  little  regard  that;  for  there  are  always 
fome  who  defpife  and  llander  the  doctrine  and  life  of  the  godly ; 
but  God  hath  threatened  10  dellroy  all  lying  lips  and  ilanderous 
tongues.  Therefore,  whilii:  fuch  men  do  greedily  feek  after  vain- 
glory, and  with  lies  and  flanders  go  about  to  deface  the  godly,  it 
happeneth  to  them  as  Paul  faith,  IVho/e  glory  is  in  their Jhatne,  Phil, 
iii.  19.  And  in  another  place.  Their  folly  Jhall  he  manifejl  unto  all 
meuy  2  Tim,  iii*  9*  By  whom  ?  Even  by  God  the  righteous  Judge, 
who  as  he  will  utter  their  falfe  accufations  and  flanders,  fo  will  he 
reveal  the  righteoufnefs  of  the  godly  like  the  noon-day,  as  it  is  faid, 
Plal.  xxxvii.  6. 

This  claufej  ^*«  himfelf,  (to  touch  this  alfo  by  the  way)  mufi  fo 
be  underftood  that  God  be  not  excluded  ;  that  is,  that  every  man 
^nay  know,  in  what  godly  (late  of  life  foevcr  he  be,  that,  his  work 


478  GALATIANS. 

is  a  divine  work  ;  for  it  is  the  work  of  his  vocation,  having  the 
commandment  of  God. 

Verfe  5.   For  every  man  Jl:) all  hear  his  oivn  burden. 

This  is  as  it  were  the  reafon  or  confirmation  of  the  former  fen- 
tcnce,  kft  any  man  fhould  lean  to  other  mens  judgment  in  praifing 
and  commending  of  him.  As  if  he  had  faid,  it  is  exreme  madnefs 
for  thee  to  feek  glory  In  another,  and  not  in  thyfelf:  For  in  the 
agony  of  death  and  the  laft  judgment  it  fhall  not  profit  thee  that 
other  men  have  praifed  thee:  for  other  men  fliall  not  bear  thy  bur- 
den, but  thou  fhalt  ftand  before  the  judgment-feat  of  Chriil,  and 
fhalt  bear  thy  burden  alone.  There  thy  praifers  fhall  nothing  help 
thee  :  For  when  we  die,  thefe  pralfes  (hall  ceafe.  And  in  that 
day  when  the  Lord  fliall  judge  the  fecrets  of  all  hearts,  the  wlt- 
nefs  of  thine  own  confclence  (hall  ftand  either  with  thee  or  againft 
thee,  Rom.  ii.  15.  Againft  thee  if  thou  glory  in  other  men; 
with  thee  if  thou  have  it  in  thyfelf;  that  is,  if  thy  confclence  bear 
thee  witnefs  that  thou  haft  done  thy  duty  in  the  miniftry  of  the 
word,  or  othcrwife  according  to  thy  calling  fmcerely  and  faithfully, 
having  rcfped:  to  the  glory  of  God  only,  and  the  falvation  of  fouls. 
And  thefe  words.  Every  man  Jhall  bear  J/ts  onvn  judgment,  are 
very  vehement,  and  ought  fo  to  terrify  us  that  we  fhould  not  be  de- 
firous  of  vain  glory. 

And  this  moreover  Is  to  be  noted,  that  we  are  not  here  In  the 
matter  of  juftification,  where  nothing  availeth  but  grace  and  for- 
givenefs  of  fins,  which  is  received  by  faith  alone,  where  all  our 
works  alfo,  yea,  even  our  beft  works,  and  fuch  as  are  done  accord- 
ing to  God's  calling,  have  need  of  forgivenefs  of  fins.  But  this 
is  an  another  cafe:  He  treateth  not  here  of  the  remiifion  of  fins; 
but  compareth  true  works  and  hypocritical  works  together.  Thefe 
things  therefore  ought  thus  to  be  taken,  that  although  the  work  or 
miniftry  of  a  godly  paftor  is  not  fo  perfect  but  that  he  hath  need  of 
forgivenefs  of  fins,  yet  in  itfelf  it  is  good  and  perfciSt,  in  comparifon 
of  the  miniftrv  of  the  vain  glorious  man.  So  our  miniftry  is 
good  and  found,  becaufe  we  feek  thereby  the  glory  of  God,  and 
the  falvation  of  fouls.  But  the  miniftry  of  the  fantafHcal  heads 
is  not  fo,  for  they  feek  their  own  praife.  Although  therefore,  that 
no  works  can  quiet  the  confclence  before  God;  yet,  is  it  necefiTa- 
ry  that  we  faould  perfuade  ourfelves  that  we  have  done  our  work 
uprightly,  truly,  and  according  to  God's  calling,  that  is,  that  we 
have  not  corrupted  the  word  of  God,  but  have  taught  it  purely 
and  faithfully.  This  teftimony  of  confclence  we  have  need  of; 
that  we  have  done  our  duty  uprightly  in  our  fun(^'tion  and  calling, 
and  led  our  life  accordingly.  So  far  ought  we  then  to  glory  as 
as  touching  our  works,  as  we  know  them  to  be  commanded  of 
God,  and  that  they  pleafe  him.  For  every  one  in  the  laft  judg- 
ment fliall  bear  his  own  burden,  and  therefore  other  mens  pralfes 
ihall  there  nothing  help  or  profit  him. 


GALATIANS.  479 

Hitherto  he  hath  fpoken  againfl  that  mod  pcfHIent  vice  of  vain- 
glory, for  the  fnppreffing  whereof  no  man  is  fo  (trong,  but  that  he 
hath  need  of  continual  prayer.  For  what  raan  alnnod:  among  the 
godly  is  not  delighted  with  his  own  praifcs?  Only  the  Holy  Ghoft 
can  preferve  us  that  we  be  not  infeded  with  this  vice. 

Verfe  6.   Let  htm  that  is  taught  In  the  tvorcJy  communicate  unto  him 
that  teach eth  in  all  good  things. 

Here  he  preacheth  to  the  difciples  or  hearers  of  the  word,  com- 
manding thera  to  beftow  all  good  things  upon  thofe  who  have  taught 
and  inftru^ted  them  in  the  word.  I  have  fometimes  marvelled 
why  the  apoftles  commanded  the  churches  fo  diligently  to  nourifk 
their  teachers.  For  in  popery  I  fiw  that  all  men  gave  abundant- 
ly to  the  building  and  maintaining  of  goodly  temples,  to  the  in- 
creafmg  of  the  revenues  and  livings  of  thofe  who  were  appointed 
to  their  idolatrous  fervice.  Hereof  it  came  that  the  Cifimation 
and  riches  of  the  bifhops,  and  the  reft  of  the  clergy  did  fo  in- 
creafe,  that  every  where  they  had  in  polfeffion  the  beft  and  moft 
fruitful  grounds.  Therefore  thought  I  that  Paul,  had  command- 
ed this  in  vain,  feeing  that  all  manner  of  good  things  were  not  on- 
ly abundantly  given  to  the  clergy,  but  alfo  they  overflowed  in 
wealth  and  riches.  Wherefore  I  thought  that  men  ought  rather 
to  be  exhorted  to  wiihhold  their  hands  from  giving,  than  encou- 
raged to  give  any  more;  for  I  faw  that  by  this  exceffive  liberality 
of  men,  the  covetoufnefs  of  the  clergy  did  increafe.  But  now  I 
know  the  caufe  why  they  had  fuch  abundance  of  all  good  things 
heretofore,  and  now  the  paftors  and  minifters  of  the  word  do  want. 

Before-time,  when  nothing  elfe  was  taught  but  errors  and  wicked 
dodrine.  they  had  fuch  plenty  of  all  things,  that  of  Peter's  patri- 
mony (which  denied  that  he  had  either  filver  or  gold,)  and  of 
fpiritual  goods  (as  they  called  them)  the  pope  was  become  an  em- 
peror, the  candinals  and  bifhops  were  made  kings  and  princes  of 
the  world.  But  now  fince  the  gofpel  hath  been  preached  and  pub- 
lifhed,  the  profefTors  thereof  are  as  rich  as  fometimes  Chrift  and 
his  apoftles  were.  We  find  then  by  experience,  ^how  well  this 
commandment  of  nourifhing  and  maintaining  the  paftors  and  mi- 
nifters of  God's  word  is  obferved,  which  Paul  here  and  in  other 
places  fo  diligently  repeateth  and  beateth  into  the  minds  of  his 
hearers.  There  is  now  no  city  which  is  known  to  us,  that  nou- 
rifheth  and  maintaineth  her  paftors  and  preachers;  but  they  are  all 
entertained  with  thofe  goods  which  were  given,  not  unto  Chrift, 
to  whom  no  man  giveth  any  thing,  (for  when  he  was  born 
he  was  laid  in  a  manger  inifead  of  a  bed,  becaufe  there  was 
no  room  for  him  in  the  inn,  Luke  ii,  7.  Afterwards  being  con- 
▼erfant  among  men,  he  had  not  whereon  to  lay  his  head,  Matth. 
viii.  20  And  briefly,  being  fpoiled  of  his  garments  and  hanging 
naked  upon  the  crofs  between  two  thieves,  Matth.  xxvii.  38.  he 
died  moft  miferably;  hut  to  the  pope,  for  th^  maintenance  of  his 


48o  G'ALATI  AKS. 

ubojniiiations,  and  bccaufc  lie,  oppreHing  thergofpel,  taught  tht 
do(5t^rincs  and  traditions  of  men,   and  fet  up  idolatry. 

And  as  oft  as  I  read  the  exhortation  of  Paul,  whereby  he  per- 
fuadeth  the  churches  that  they  (liould  either  nourifh  their  paftors, 
or  give  fomewhat  to  the  relief  of  the  poor  faints  in  Jewry,  I  do 
greatly  marvel  and  am  afhamcd  that  fo  gteat  an  apoftle  (hould  be 
conllrained  to  ufe  lo  many  words  for  the  obtaining  of  this  benefit 
of  the  congregations.  Writing  to  the  Corinthians,  he  treateth  of 
this  matter  in  two  whole  chapters  2  Cor.  viii.  and  ix.I  wolild  be 
loth  to  defame  Wittemburg,  which  indeed  is  iiothing  to  Corinth, 
as  he  defamed  the  Corinthians  in  begging  (o  carefully  for  the  re- 
lief and  fuccour  of  the  poor.  But  this  is  the  lot  of  the  gofpel, 
when  it  is  preached,  that  not  only  no  man  is  willing  to  give  any 
thing  for  the  finding  of  miniders  and  roaintaining  of  icholars,  but 
men  begin  to  fpoil-  to  rob  and  Ileal,  and  wite  divers  crafty  means 
one  to  beguile,  another.  To  be  brief,  men  feem  fuddenly  to  grow 
out  of  kind,  and  to  be  transformed  into  cruel  beafts.  Contrariwife, 
when  the  dodlrine  of  devils  was  preached,  then  men  were  prodigal, 
and  offered  all  things  willingly  to  thofe  that  deceived  them,:  1  Tim. 
iv.  2.  The  prophets  do  reprove  the  (-AniQ  Cm  in  the  Jews,  who  were 
loth  to  give  any  things  to  the  godly  prieits  and  Levites,  but  gave  all 
things  plentifully  to  the  wicked. 

Now  therefore  we  begin  to  underfland  how  n^cefflny  this-  com- 
mandment of  Paul  is  touching  the  maintenance  of  the  minilters  of 
the  church:  For  Satan  can  abide  nothing  Icfsthan  the  light  of  the 
gofpel.  Therefore  when  he  fccth  that  it  beginneth  to  (hine,  then 
doth  he  rage  and  goeth  about  with  all  main,  and  might' to  quench  it. 
And  this  he  attcmpteth  two  manner  of  ways.  Firll:,  by  lying 
f^jirits  and  force  of  tyrants  ;  and  then  by  poverty  and  famine.  But 
beaufe  he  could  not  hitherto  opprcfs  the  gofpel  in  this  country 
(praifed  be  God)  by  heretics  and  tyrants  ;  therefore  he  attempteth 
to  bring  it  to  pals  the  other  way,  that  is,  by  withdrawing  the  liy- 
inas  of  the- minifters  of  the  word,  to  the  end  that  they,  being  op- 
preffed  with  poverty  and  neceffity  Ihould  forfake  the  miniftry,  and 
lo  the  miierable  people  being  deiHtute  of  the  word  of  God,  fliould 
become  in  time  as  favage  as  wild  beasts.  And  Satan  helpeth  for- 
ward this  horrible  enormity  by  ungodly  magilb^ates  in  the  cities,  and 
alfo  by  noblemen  and  gentlemen  and  in  the  country,  who  take  away 
the  church  goods,  whereby  the  miniders  of  the  gofpel  fliould  live, 
and  turn  them  to  wicked  ufcs.  Th^fe- goods  (faith  the  prophet 
Micah)  ivere  gdihered  of  the  hire  of  an  harlot ,  and  they  Jhali  re- 
.iurti  to  the  hire  of  an  harlot ^  chap.  i.  7, 

Moreover,  Satan  turneth  men  particularly  alfo  from  the  goijjel 
by  over..much  fulnefs  :  For  when  the  gofpel  is  diligently  and  daily 
preached,  many  being  glutted  therewith  begin  to  lothe  it,  and  by 
little  and  little  become  negligent  and  uwtow^rd  to  all  godly  exer- 
cifcs.  Again,  there  is  no  man  that  will  now  bring  up  his  children 
in  gjDod  kaxnmgv  auid  inuch.lffs  in  tlie  iludy  of  the  holy  fcripture^ 


GALATIANS.  481 

but  they  employ  them  wholly  to  gainful  arts  or  occupations.  All 
thefe  are  Satan's  pradtices,  to  no  other  end  but  that  Tie  may 
opprefs  the  oofpel  in  this  our  country  with  any  violence  of  tyrants, 
or  fuhtile  devices  of  heretics. 

It  is  not  without  caufe  therefore  that  Paul  warneth  the  hearers 
of  the  gofpel  to  make  their  paflors  and  teachers  partakers  with 
them  in  all  good  things.  If  ivc  (faith  he  to  the  Corinthians) 
haiic  fawn  unio  yoxi  Jptr'itual  things,  is  it  a  great  thing  if  nve  Jhall 
reap  your  carnal  things?  l  Cor.  ix.  Ii.  The  hearers  therefore 
ought  to  minider  carnal  things,  to  them  of  whom  they  have  re- 
ceived fpiritual  things.  But  both  hufeandmen,  citizens  and  gen- 
tlemen do  at  this  day  abufe  our  dodrine,  that  under  the  colour 
thereof  they  may  enrich  themfelves.  Heretofore,  when  the  pope 
reigned,  there  was  no  man  who  paid  not  fomewhat  yearly  to  the 
priefts  for  maffes,  dirges,  trentals  and  fuch  tralh.  The  begging 
friars  had  alfo  their  part.  The  merchandifes  of  Rome  likewife, 
and  daily  offerings  carried  away  fomewhat.  From  thefe  and  from 
an  infinite  number  of  fuch  exaflions  our  countrymen  are  now  deliv- 
ered by  the  gofj^el.  But  fo  far  off  is  it  that  they  are  thankful  unto 
God  for  this  liberty,  that  of  prodigal  givers  they  are  now  become 
very  thieves  and  robbers,  and  will  not  beftow  one  farthing  on  the 
gofpel  or  the  miniliers  thereof,  uor  give  any  thing  for  the  relief 
and  luccour  0^  the  poor  faints;  which  is  a  certain  token  that  they 
have  loft  both  the  word  and  faith,  and  that  they  have  no  fpiritual 
goodnefs  in  them:  For  it  is  impoifible  that  fach  as  are  godly  in- 
deed, flictild  fuffer  their  paftors  to  live  in  necefiity  and  penury. 
But  forafmuch  as  they  laugh  and  rejoice  when  their  paftors  fuffer 
any  adverlity,  and  withhold  their  living,  or  give  it  not  with  fuch 
faitlifdlntfs  as  they  ought;  it  is  a  plain  token  that  they  are  worfe 
than  the  heathen. 

But  thev  Ihall  feel  it  ere  it  be  long  what  calamities  will  follow 
this  unthar.kfulnefs:  For  they  (hall  lofe  both  temporal  and  fpiritu- 
al things :  For  this  fin  mull:  needs  be  grievoufly  punifhed.  And 
certainly  I  think  that  the  churches  in  Galatia,  Corinth,  and  other 
{)laces  were  fo  troubled  with  the  falfe  apofUes,  for  no  other  caufe, 
but  for  that  they  little  regarded  their  ifue  paflors  and  preachers^ 
For  it  is  good  reafon  that  he  who  refufeth  to  give  a  penny  to  Godj 
who  offereth  unto  him  all  good  things,  and  hfe  everlafting  fhould 
give  a  piece  of  gold  to  the  devil,  the  author  of  all  evils  and  death 
everlafting.  Whofo  will  not  ferve  God  in  a,  little,  and  that  to 
his  own  ineflimable  benefit,  let  him  ferve  the  devil  in  much  to  his 
extreme  and  utter  confufion.  Now  therefore,  fince  the  light  of 
the  goi'pel  beginneth  to  fliine,  we  fee  what  the  devil  is,  and  what 
the  worJ^  is. 

In  that  he  faith,  tn  all  good  things,  it  is  not  fo  to  be  taken  that 
all  men  are  bound  to  give  all  that  they  have  to  their  minifters,  but 
that  they  Cliould  maintain  them  liberally,  and  give  thera  that 
whereby  they  may  be  well  able  to  live. 

0.3 


4.52  GALATIANS. 

Vcrfe  7.   Be  not  deceived,   God  is  not  mocl:ed: — 

The  apoflle  profecutcth  this  pluce  of  the  nourifhing  and  main- 
taining ot  miniders  fo  earnellJy,  that  to  his  former  reprehenflon 
and  exhortation,  he  addeth  now  alfo  a  threatening,  faying,  God 
is  not  moched.  And  here  he  touchcth  to  the  quick  the  pcrverfc- 
nefs  of  our  countrymen,  who  proudly  defpifc  our  miniflry:  For 
they  think  it  to  be  a  fport  and  a  game;  and  therefore  they  go  a- 
bout  (efpecially  the  gentlemen)  to  make  their  payors  fubjefl  unto 
them  like  fervants  and  flaves.  And  if  we  had  not  fo  godly  a 
prince,  and  one  that  loveth  the  truth,  they  had  ere  this  time  driv- 
en us  out  of  the  country.  When  the  pafbrs  afii  their  duty  or 
complain  that  they  fuffcr  penury,  they  cry  out,  the  priefls  are  co- 
vetous, they  would  have  plenty,  no  man  is  able  to  fatisfy  their  un- 
fatiable  covetoufnefs;  if  they  were  true  gofpellers,  they  Ihould  have 
nothing  of  their  own,  but  as  poor  men  ought  to  follow  poor  Chriit, 
and  fo  fuffer  all  adverfities,  &c. 

Paul  horribly  threateneth  here  fuch  tyrants  and  fuch  mockers  of 
God,  who  fo  carelefsly  and  proudly  do  fcorn  the  miferable  preach- 
ers, and  yet  will  feem  to  be  gofpellers  and  not  to  be  mockers  of 
God,  but  to  worfliip  him  very  devoutly.  Be  not  deceived,  (faith 
he)  God  is  not  mocked;  that  is,  he  doth  not  fuffer  himfelf  to  be 
mocked  in  his  miniflers:  For  he  faith.  He  that  dejpifcth  you  defpif-  * 
eth  me,  Luke  x.  16.  Alfo,  he  faith  unto  Samuel,  They  have  not 
rejc^fed  ihee,  hut  me,  I  Sam.  viii.  7.  Therefore,  O  ye  mockers, 
although  God  defer  his  punifhment  for  a  fcafon,  yet  when  he  feeth 
time  he  will  find  you  out,  and  will  punifh  this  contempt  of  his 
word  and  bitter  haired  which  ye  bear  againft  his  minifters.  There- 
fore ye  deceive  not  God  but  yourfelves,  and  ye  fhall  not  laugh  at 
God,  but  he  will  laugh  at  you,  Pfal.  ii.  4.  But  our  proud  gen- 
tlemen, citizens  and  common-people  are  nothing  at  all  moved  with 
thefe  dreadful  threatenings.  Neverthelefs  they  fhall  feel  when 
death  appfoacheth,  whether  they  have  mocked  themfelves  or  us; 
nay,  rather  cot  us,  but  God  himfelf,  as  Paul  faith  here.  In  the 
mean  time,  becaufe  they  proudly  defpife  our  admonitions  v/ith  an 
intolerable  pride,  we  fpeak  thefe  things  to  our  comfort,  to  the  end 
we  may  know  that  it  is  better  to  fuffer  wrong  than  do  wrong;  for 
patience  is  ever  innocent  and  harmlefs.  Moreover,  God  will  not 
fuffer  hie?  miniflers  to  ftarve  for  hunger,  but  even  when  the  rich  men 
fulfer  fcarcity  and  hunger,  he  will  feed  them,  and  in  the  day  ok 
famine  they  Ihall  have  enough,  Pfal  xxxiv.  10.  and  xxxvii.  19. 

Veife  7.  For  I'jhalfocver  a  man  foivethf  that  JJ? all  he  alfo  reap. 

All  thefe  things  tend  to  this  purpofe,  that  minifters  fliould  be 
nourilhed  and  maintained.  For  my  part,  1  do  not  gladly  interpret 
fuch  fentences:  for  they  feem  to  commend  us,  and  fo  they  do  indeed. 
Moreover,  if  a  man  ftand  much  in  repeating  fuch  things  to  his  hear- 
ers, it  hath  fome  fliew  of  covetoufneis.  Notwithflanding  men  mud 
be  admonifhcd  hereof^  that  they  may  know  that  they  ought  to 


GALATIANS.  485 

yield  unto  their  pafiors,  both  reverence  and  a  neccfrury  living.  Our 
Saviour  Chrill:  tcacheth  the  fame  thing  in  Luke  x.  7.  Eating  a7id 
drinking  ftich  things  as  they  have :  for  the  labourer  is  nvorthy  of  his 
hire.  And  Paul  faith  in  another  place,  Do  ye  not  knaiv  that  they 
nvho  minijler  ahoiit  holy  things,  live  of  the  things  of  the  temple?  And 
they  ivho  ivait  at  the  altar,  are  partakers  ivith  the  altar  ?  Even  fo  hath 
the  Lord  ordained,  that  they  nvho  preach  the  gofpsl^  Jliould  live  hy  the 
gofpeh  I  Cor.  ix.  13,  14. 

It  is  good  that  we  aifo  who  are  in  the  rainiftry,  fhould  know 
thefe  things,  left  for  our  labour  we  might  with  evil  con- 
fcience  receive  the  ilipend  which  is  given  unto  us  of  the  pope's 
^oods.  And  although  fuch  goods  were  heaped  together  by  fraud 
and  deceit  yet  notwithftanding  God  fpoiling  the  Egyptians.  Exod. 
xii.  36,  that  is,  the  papifls  of  their  goods,  turneth  them  here  amongft 
us,  to  a  good  and  holy  ufe;  not  when  noblemen  and  gentlemen 
fpoil  them  and  abufe  them,  but  when  they  who  fet  forth  God's 
glor-y,  and  bring  up  youth  virtuoufly,  are  maintained  therewith. 
Let  us  know  then  that  we  may  with  good  confcience  (fince  God 
hath  ordained  and  commanded  that  they  who  preach  the  gofpel 
(hould  live  by  the  gofpel)  ufe  thofe  things  that  are  given  us  of  the 
church  goods,  for  the  neceffary  fuftentation  of  our  life,  to  the  end 
we  may  attend  upon  Q\\r  office  the  better.  Let  no  man  therefore 
make  any  fcrupie  hereof,  as  though  it  v/ere  not  lawful  for  him  to 
ufe  fuch  goods. 

Verfe  8.  For  he  that  fo'weth  to  hisflejh^floall  of  the  jl^  reap  corrup- 
tion :  But  he  that  foiveth  to  the  Spirit ,  Jhall  of  the  Spirit  reap  life 
everlajling. 

He  addc",d  a  fimilitude  and  an  allegory.  And  this  general  fen- 
tence  of  fovving  he  applieth  to  the  particular  matter  of  nourifhing 
and  maintaining  the  miniflers  of  the  word,  faying,  He  that  foiveth 
to  the  Spirit — that  is^  he  that  cherifheth  the  teachers  of  God's 
word,  doth  a  fpiritual  v/ork,  and  fliall  reap  everlafting  life.  Here 
rlfeth  a  queftlo^n,  Whether  we  deferve  eternal  life  by  good  works  ? 
For  fo  Paul  feemeth  to  avouch  in  this  pkce.  As  touchinc^  fuch 
fentences,  which  fpeak  ot  works  and  the  reward  of  them,  we  have 
treated  very  largely  before  in  the  vth  chapter.  And  very  neceffary 
it  is,  after  the  example  of  Paul,  to  exhort  the  faithful  to  good 
works  ;  that  is,  to  exercife  their  faith  by  good  works.  For  if 
they  follow  not  faith,  it  is  a  manifefl  token  that  their  faith  is  no 
true  faith.  Therefore  the  apuftle  faith.  He  that  foiveth  to  his  Jltfh^ 
(fome  underftand  it,  in  his  own  ilefli)  that  is,  he  that  giveth  no- 
thing to  the  minifters  of  God's  word,  but  only  feedeth  and  careth 
for  himfclf  (which  is  the  counfcl  of  the  flefli)  that  man  fliall  of  the 
fiefh  reap  corruption,  not  only  in  this  prefent  life,  but  alfo  in  the 
life  to  come.  For  the  goods  of  the  wicked  fliall  wade  away,  and 
they  themfclves  alfo  at  length  fliall  fliamefully  perifh.  The  apoflle 
would  fain  ftir  up  his  hearers  to  be  liberal  and  beneficial  towards 
their  pafiors  and  preachers.     But  v/hjat  a  mifery  is  it,  that  the  psr^ 


^^  G  A  L  AT  1  A  N  S. 

vcrfenefs  and  ingratitude  of  men  fhould  be  fo  great,  that  the  chuVch- 
es  fliould  need  this  admonition  ? 

The  Encratites  abufed  this  place  for  the  confirmation  of  their 
wicked  opinion  againfl  marriage  expounding  it  after  this  manner  : 
Ne  that  foiveth  to  his  Jle/hy  J1?all  of  the  jl^Jh  reap  corrupiion  :  That 
is,  he  that  marrieth  a  wife  (hall  be  damned  :  therefore  a  wife  is  a 
damnable  thing,  and  marriage  is  evil,  for  as  much  as  there  is  in  it 
a  fowing  in  the  flefli.  Thcfe  bcafts  were  fo  dellitute  of  all  judg- 
ment, that  they  perceived  not  whereabout  the  apoftle  went.  I  fpeak 
this,  to  the  end  you  may  fee  how  eaf:Iy  the  devil,  by  his  miniflers, 
can  turn  away  the  hearts  of  the  fimple  from  the  truth.  Get  many 
fliali  fliortly  have  an  infinite  nuniber  of  fuch  beafts,  yea,  and  alrea- 
dy hath  very  many  ;  For  on  the  one  fide  it  pcrfecutcth  and  killeth 
the  godly  miniflers,  and  on  the  other  fide,  it  negle(5i:eth  and  dcf- 
pifeth  them,  and  iuffereth  them  to  live  in  great  penury.  Let  us 
arm  ourfelves  agaifl  thefe  and  fuch  like  errors,  and  let  us  learn  to 
know  the  true  meaning  of  the  fcriptures.  For  Paul  fpeaketh  not 
here  of  matrimony,  but  of  nourifhing  the  minifters  of  ihe  church, 
"which  every  man  that  is  endued  but  with  the  common  judgment  of 
reafon  may  perceive.  And  although  this  nourifliment  is  but  a  cor- 
poral thing,  yet  notwithflandmg  he  calleth  it  a  fowing  in  the  Spirit. 
Contrariwife,  when  men  greedily  fcrape  together  what  they  can, 
and  feek  only  their  own  gain,  he  caiieth  it  a  fowing  in  the  flcfh. 
He  pronounceth  thofe  who  low  in  the  Spirit  to  be  blcfled,  boih  in 
this  life  and  the  life  to  come  ;  and  the  other,  who  fow  in  the  fleln, 
to  be  accurfed,  both  in  this  life  and  in  the  life  to  come. 

Verfe  9.     And  let  us  not  he  nveary  in  ivell  doing  :   For  in  due  pnfon^ 
ivejljall  reap  if  nve  faint  not. 

The  apoftle,  intending  to  clofe  up  this  EpifL'e,  pafTeth  from  the 
particular  to  the  general,  and  CKhorteih  generally  to  all  good  works. 
As  if  he  fliould  lay.  Let  us  be  liberal  and  bountiful  not  only  to- 
wards the  minifters  of  the  word,  but  alfo  towards  all  other  men, 
and  that  without  wearincfs.  For  it  is  an  eafy  matter  for  a  man  to 
do  good  once  or  twice  ;  but  to  continue,  and  not  to  be  difcouraged 
tijrough  the  ingratitude  and  perverfenefs  of  thofe  to  whom  he  hath 
done  good,  that  is  very  hard.  Therefore  he  doth  not  only  exhort 
lis  to  do  good  but  alfo  not  to  be  weary  in  doing  good.  And  to 
perfuade  us  the  more  eafily  thereunto,  headdeth,  For  in  duefc^fon 
ive Jhall  reap  if  nve  fair t  not.  As  if  he  had  faid.  Wait  and  look 
for  the  perpetual  harveib  that  is  to  come,  and  then  (iiall  no  ingra- 
titude or  perverfe  dealing  of  men  be  able  to  pluck  you  away  from 
well-doing :  For  in  the  harveft  time  ye  fhall  receive  moft  plentiful, 
increafe  and  fruit  of  the  feed.  Thus,  with  mod:  fwcet  words,  he 
cxhorteth  the  faithful  to  the  doing  of  good  works. 

Verfe  I  o.  As  nve  have  therefore  opportunity y  Jet  us  do  good  unto  all 
meUf  efpecially  unto  them  nvho  are  of  the  houjhold  of  faith. 

This  is  the  knitting  up  of  his  exhortation  for  the  liberal  maintain- 
ing and  nourifliing  oi  the  rainifters  of  the  word,  and  giving  alms  to 


G  A  L  A  T  I  A  N  S.  48.5 

^11  fuch  as  have  need.  As  if  he  hnd  faid,  Let  us  do  good  while 
it  is  day,  for  when  night  cometh  wc  can  no  longer  work,  John  ix. 
4.  Indeed  men  work,  many  things  when  the  light  of  the  truth  is 
taken  away,  but  all  in  vain  ;  fov  they  walk  in  daiknefs,  and  know 
noi  whither  they  go,  John  xii.  35.  and  therefore  all  their  life, 
works,  fufFerlngs  and  death  are  in  vain-  And  by  thefe  words  he 
toncheth  the  Gaiatians  :  As  if  he  fliould  fay,  Except  ye  continue 
in  the  found  dodlrine  which  ye  have  received  Oi  me  your  work- 
ing of  much  good  your  fuffering  of  many  troubles,  and  fuch  other 
things  profit  you  nothing  ;  as  he  faid  before  in  the  iiid  chapter, 
Have  ye  fiifflred  fo  many  things  In  'vain  ?.  And  by  a  new  kind  of 
fpeech  he  termeth  thofe  the  houfhold  of  faith  who  are  joined  with 
us  in  the  feliowfliip  of  faith,  among  whom  the  minilters  of  the  word 
are  the  chief,  and  then  all  the  reit  of  the  faithful. 

Yerfe  l  1.      7^e  fee  honv  large  a  letter  I  have  ivrhten  unto  you  'with 

mine  onvn  hand» 

H^  clofcth  up  his  Epiftle  with  an  exhortation  to  the  faithful, 
and  with  a  fliarp  rebuke  or  inveciive  againil  the  falfe  apofUes;  Te 
fee  (^ faith  he)  h&iv  large  a  letter  I  have  tvriiten  unto  ynu  ivith  mine 
oivn  hand.  This  he  faith  to  move  them,  and  to  fhew  his  motherly 
affection  towards  them.  As  if  he  fliould  fay,  I  never  wrote  fo  long 
an  epillle  with  mine  own  hand  to  any  other  church  as  I  have  done 
to  you.  For  as  for  his  other  epiitles,  as  he  {pake  others  wrote 
them,  and  afterwards  he  fubfciibed  his  iakitation  and  name  with 
his  own  hand,  as  it  is  to  be  {^tn  in  the  end  of  his  Epiflles.  And 
in  thefe  words  (as  I.  luppofe)  he  hath  refpedl  to  the  length  of  the 
Epillle.     Other  fume  take  it  otherwife, 

Verfe  12.  Jls  many  as  defire  to  make  a  fair  Jloeiv  in  the  Jlfh^  they 
conjlrain  you  to  he  circumcifed;  only  lejl  theyjhouldfujferperfecution 
for  the  crofs  of  Chrijl,        ** 

Before  he  curfed  the  falfe  apoflles ;  and  now,  as  it  were,  re- 
peating the  fame  thing  again,  but  with  other  words,  he  accufeth 
them  very  (harply,  to  the  end  he  may  fear  and  turn  away  the  Ga- 
I^tians  from  their  do<Srine,  notwithlhmding  the  great  authority 
which  they  fcemed  to  have.  The  teachers  whom  ye  have  (faith  he) 
are  fuch  as,  firft.  Regard  not  the  glory  of  Chriff  and  the  falvation 
of  your  fouls,  but  only  feek  their  own  glory  ;  Secondly,  They  flee 
the  crofs  :  Thirdly,  i  hey  underfl:and  not  thofe  things  which  they 
teach. 

Thefe  falfe  teachers  being  accufed  of  the  apoflle  for  three  fuch 
execrable  enormities,  were  Worthy  to  be  avoided  of  all  men.  Bit 
yet  all  the  Galatians  obeyed  not  this  warning  of  Paul.  And  Pail 
doth  the  falfe  apoflles  no  v/rong,  v^hen  he  lo  vehemently  inveigheih 
againft  them;  but  he  jufily  condemneth  them  by  his  apoftolic  au- 
thority. In  like  manner,  when  we  call  the  pope  antichrift,  his 
bifliops  and  his  fliavelings  a  curfed  generation,  we  flander  them  nor, 
but  by  God's  authority  we  judge  them  to  be  accurfed,  accordina 


4B6  GALATIANS. 

to  that  which  is  faid  in  the  ift  chapter  ;  But  though  lue,  or  an  angel 
from  heaven,  preach  any  other  gofpel  unto  you,  than  that  luh'ich  ive 
have  preached  tintn  you,  let  him  be  accurfed.  For  they  hate,  perfe- 
cute,  and  overthrow  the  dodrine  of  Chrift. 

Your  teachers  (faith  he)  are  vain  heads,  and  not  regarding  the 
glory  of  Chrirt  and  your  falvation,  they  fcek  only  their  own  glory. 
Again,  becaufe  they  are  afraid  of  the  crofs,  they  preach  circumcifion 
and  the  righteoufnefs  of  the  flefh,  le(l  they  fhould  provoke  the  Jews 
to  hate  and  perfecute  them.  Wherefore,  although  ye  hear  them 
never  fo  gladly  and  never  fo  long,  yet  fliall  ye  hear  but  fuch  as  make 
their  belly  their  god,  feck  their  own  glory,  and  fliun  the  crofs,  Phil, 
lii.  19.  And  here  is  to  be  noted  a  certain  vehemency  in  this  word 
compel.  For  circumcifion  is  nothing  of  itfelf;  but  to  be  compelled 
to  circumcifion,  and  when  a  man  hath  received  it,  to  put  righteouf- 
nefs and  holinefs  therein,  and  if  it  be  not  received  to  make  it  a  fin, 
that  is  an  injury  unto  Chrift.  Of  this  matter  I  have  fpoken  largely 
enough  heretofore. 

Verfe  1  ^5.   For  neither  they  themfelves  nvho  arc  circumcifedheep  tJje  laiv, 
but  dtjirc  to  ha-ve you  circumcifed,  that  they  may  glory  in  yourjlefjj. 

Is  not  Paul  here  worthy  to  be  called  an  heretic  ?  For  he  faith, 
that  not  only  the  falfe  apoilles,  but  all  the  nation  of  the  Jews  who 
were  circumcifed,  keep  not  the  law,  but  rather  that  they  who  were 
circumcifed,  in  fulfilling  the  law  fulfil  it  not.  This  is  againll  Moles, 
who  faith,  that  to  be  circumcifed  is  to  keep  the  law.  Gen.  xvii.  10. 
and  not  to  be  circumcifed,  is  to  make  the  covenant  void,  Gen.  xvii. 
14.  And  the  Jews  were  circumcifed  for  none  other  caule  but  to 
keep  the  law,  which  commanded  that  every  male  child  fliould  be 
circumcifed  the  eighth  day.  Hereof  we  have  before  treated  at 
Jarge,  and  therefore  we  need  not  now  to  repeat  the  fame  again. 
Now,  thefe  things  ferve  to  the  condemning  of  the  falfe  apolfles, 
that  the  Galatians  may  be  feared  from  hearing  of  them,  as  if  he 
Ihould  fay,  ]iehold,  I  fet  before  your  eyes  what  manner  of  teachers 
ye  have.  Firil,  they  are  vain-glorious  men,  who  feek  nothing  but 
their  own  profit,  and  care  for  nothing  but  their  own  belly,  Phil.  il. 
21.  Secondly,  they  ike  the  crofs  :  And  Jinal'y,  they  teach  no  truth 
or  certainty,  but  ail  their  fayings  and  doings  are  counterfeit  and  full 
of  hypocrify.  Wherefore,  although  they  keep  the  law  outwardly, 
yet  in  keeping  it  they  keep  it  not.  For  without  the  Holy  Glioff  the 
law  cannot  be  kept.  But  the  Holy  Ghoft  cannot  be  received 
without  Chrif];,  and  where  the  Holy  Ghoft  dwelleth  not,  there 
dwelleth  an  unclean  fpirit ;  that  is,  defpifing  God,  and  feeking  its 
own  gain  and  glory.  Therefore  all  that  he  doth  as  touching  the 
Jaw,  is  hypocriiy  and  double  fin.  For  an  unclean  heart  doth  not 
fulfil  the  law,  but  only  maketh  an  outward  fliew  thereof,  and  fo  is 
it  more  confirmed  in  its  wickednefs  and  hypocrify. 

And  this  fentencc  is  diligently  to  be  marked,  that  they  who  are 
circumcifed  keep  not  the  law  ;  that  is,  that  they  who  are  circum- 
cifed arc  not  circumcifed.  It  may  alfo  be  applied  unto  other  works  : 


GALATIANS.  487 

He  that  worketh,  prayeth,  or  fuffereth  without  Chriil:,  worketh, 
prayeth  and  fuffereth  in  vain  ;  for  all  that  is  not  of  faith  is  fin, 
Rom.  xiv.  ■23.  It  profiteth  a  man  therefore  nothing  at  all  to  be 
outwardly  circumcifed,  to  fift,  to  pray,  or  to  do  any  other  work, 
if  he  be  within  a  defpifer  of  grace,  of  forgiven efs  of  fms,  of  faith, 
of  Chrift,  &c.  and  be  puffed  up  with  the  opinion  and  prefumption 
of  his  own  riohteoufnefs,  which  are  horrible  fms  againft  the  firft 
table  ;  and  afterward  there  follow  alfo  other  fins  againfl:  the  fecond 
table,  as  difobedience,  whoredom,  furioufnefs,  wrath,  hatred,  and 
fuch  other.  Therefore  he  faith  very  well,  that  they  who  are  cir- 
cumcifed keep  not  the  law,  but  only  pretend  ihat  they  keep  it.  But 
this  counterfeiting,  or  rather  hypocrify,  is  double  wickednefs  be- 
fore God. 

What  mean  the  falfe  apoftles  when  they  would  have  you  to  be 
circumcifed?  Not  that  yc  might  become  righteous;  although  they 
fo  bear  you  in  hand  but  that  they  may  glory  in  your  flelh.  Now, 
who  would  not  deteft  this  mofl  peftilent  vice  of  ambition  and  deilre 
of  glory  which  is  fought  with  fo  great  peril  of  mens  fouls?  They 
are  (faith  he)  deceitful,  fhamelefs  and  vain  fpirits,  who  ferve  their 
own  belly,  and  hate  the  crofs.  Again  (which  is  worft  of  all)  they 
compel  you  to  be  circumcifed  according  to  the  law,  that  they  may 
thereby  abufe  your  flefti  to  their  own  glory,  and  in  the  mean  fea- 
fon  they  bring  your  fouls  into  danger  of  everlafling  deibudlion. 
For  what  gain  ye  elfe  before  God  but  damnation?  And  what  elfe 
before  men,  but  that  the  falfe  apoflles  may  glory  that  they  are  your 
teachers,  and  ye  their  difciples?  And  yet  they  teach  you  that 
which  they  themfelves  do  not.  Thus  doth  he  (harply  reprove  the 
falfe  apoflles. 

Thefe  words,  That  they  may  glory  hi  your  Jlcfi,  are  very  effec- 
tual. As  if  he  fhould  fay,  they  have  not  the  word  of  the  Spirit ; 
therefore  it  is  impolTible  for  you  to  receive  the  Spirit  by  their 
preaching.  They  do  but  only*  exercile  your  fiefh,  making  you 
flelTily  jufliciaries  or  jufHfiers  of  yourfelves.  Outv/ardly  they  ob- 
ferve  days,  times,  facrifices  and  fuch  other  things  according  to  the 
law,  which  are  altogether  carnal,  whereby  ye  reap  nothing  elfe  but 
unprofitable  labour  and  damnation.  And  on  the  other  fide,  this 
they  gain  thereby,  that  they  boafl  that  they  are  your  teachers,  and 
have  called  you  back  from  the  do(51:rine  of  Paul  the  heretic,  unto 
their  mother  the  fynagogue.  So  at  this  day  the  papifts  boafl  that 
they  call  back  thofe  to  the  bofom  of  their  mother  the  holy  church, 
whom  they  deceive  and  feduce.  Contrariwife,  we  glory  not  in  your 
fiefh,  but  we  glory  as  touching  your  fpirit,  becaufe  ye  have  received 
the  Spirit  by  our  preaching,  Gal.  iii.  2. 

Verfe  14.  But  God  forhid  that  I Jhould glory ^fave  in  the  crofs  of  our 
Lord  jfefus  Chri/l, — 

The  apoflle  clofeth  up  the  matter  with  an  indignation,  and  with 
great  vehemency  of  fpirit,  he  cafteth  out  thefe  words;    But  God 

*  Ihat  is,  they  do  but  ket^p  your  flcfh  in  a  fervjk  and  flavifh  exercife. 


V88  GALATIANS. 

forbid  ^c.  As  if  he  (ho aid  fay  this  carnal  gloiy  and  ambition  o! 
the  faHe  apoflles  is  fo  d.i.i{;erous  a  poUon,  that  I  wifli  it  were  bu- 
ried in  hell,  tor  it  is  the  caure  of  the  deftriKflion  of  many.  But  let 
them  glory  in  the  flelh  that  lift,  and  let  them  perifh  with  their  curfed 
glory.  As  for  me,  t  defire  no  other  glory,  but  that  whereby  I 
glory  and  rejoice  in  the  crols  of  ,Chri(l:  After  the  fame  manner 
fpeaketh  he  alfo,  Rom.  v.  3.  iVe  ghry  in  our  ajjl'iclions.  Alfo  in 
2  Cor.  xii.  5.  I ivi'I  i^lory  in  mine  infirmities.  Here  P.iul  fheweth 
what  is  the  glory  and  rejoicing  of  the  chrilfiarts  namely  to  glory 
and  be  proud  in  tribuhitioris    reproaches,  infirmities,  &c. 

The  world  judgeth  of  the  chriliians  net  only  that  they  are 
wretched  and  niiferable  men,  but  alfo  mod:  cruel,  and  yet  (as  it 
thinkeih)  with  a  true  zeal  hateth,  perfecuteth,  condemneth  and 
kilieth  them  as  mod:  pernicious  plagues  of  the  fpiritual  and  worldly 
kingdom,  that  is,  like  heretics  and  rebels.  But  becaufe  they  do  not 
fuffer  thefe  things  for  murder,  theft,  and  fuch  other  wickednefs, 
but  for  the  love  of  Chriit,  wHofe  benefit  and  glory  thev  fet  forth, 
therefore  they  glory  in  tribulations  and  in  the  crofs  of  Chrilf:,  and 
are  glad  with  the  ?poliles  that  they  are  counted  worthy  to  fuffer 
rebuke  for  the  nanie  of  Chrifl:.  Ads  v.  41.  So  v.^vSk.  we  glory  at 
this  day  when  the  pope  and  the  whole  world  moft  cruelly  perfe- 
cute  us,  condemn  us,  and  kill  us,  becaule  we  fuffer  thefe  things,  not 
for  our  evil  deeds  as  thieves,  murderers,  &c.  but  for  Chrift's  fake, 
our  Lord  and  Saviour,  whofe  gofpel  we  truly  preach. 

Now,  our  glory  is  increafed  and  confirmed  principally  by  theffi 
two  things.  Firft,  becaufe  we  are  certain  that  our  do<5^rine  is  found 
and  pertec^h  Secondly,  becau'e  our  crofs  and  fuffering  is  the  fuf- 
fering  of  Chrift.  Therefore  when  the  world  perfecuteth  and  kilieth 
us,  we  have  no  caufe  to  complain  or  lament  but  we  ought  rather 
to  rejoice  and  be  gkd.  Indeed  the  world  judgeth  us  to  be  unhappy 
and  accurfed ;  but  on  the  other  fide,  Chriit,  who  is  greater  than  the 
world,  and  for  whom  we  fuffer,  prdnounceth  us  to  be  bif  (fed,  and 
willeth  us  to  rejoice.  Blejf.d  are  ye  (faith  he)  when  men  PjoJI revile 
V0«,  andperfecHte yoUf  andjhdUfay  all  manner  of  evU  agauijiyoufalfely 
for  my  fake.  Rejoice,  and  be  exceeding  glad y  Matth.  v.  I  I,  I2.  Our 
glory  then  is  another  manner  of  glory  than  the  glory  of  the  world  is, 
which  rejoiceth  not  in  tribulation,  reproach,  perfecution  and  death, 
&c.  but  glorieth  altogether  in  power,  in  rid^ies,  peace,  honour,  wif- 
dom,  and  its  own  righteoufnefs.  But  mourning  and  confufion  is  the 
end  of  this  glory. 

Moreover,  the  crofs  of  Chrifl:  doth  not  fignify  that  piece  of  wood 
which  Chriit  did  bear  upon  his  fliouldcr^,  and  to  which  he  was  after- 
waid  nailed,  but  generally  it  fignifiet.h  all  the  afflictions  of  the  faith- 
f\il,  whofe  fuiferings  areChriit's  iufferiogs,  2.  Coi'.  i,  5.  The  fit f- 
fcrings  of  Chrifl  abound  inns.  Again  No-w  rejoice  I  in  my  fufferihgs 
for  you  ^  and  fd  up  that  tohich  is  behind  of  the  afficlions  of  Chrifl  in 
),>v  Jlefliy  for  his  body^s  fake,  ivhich  is  the  church,  &c.  Col.  i.  24. 
The  crofs  of  Chrift,  therefore,  generally  fignifieth  all  the  afflictions' 
of  the  church  v/hich  it  fuifereth  for  Chrift  j   which  he  himielf  wit- 


G  A  L  A  T I A  N  S.  489. 

BefTeth,  when  he  faith,  Saul,  Saul,  ivhy  perficutejl  thou  rm  P  Afls 
ix.  4.  Saul  did  no  violence  to  Chrift,  but  to  his  church.  But 
he  that  toucheth  it,  toucheth  the  apple  of  his  eye,  Zech.  ii.  8. 
There  is  a  more  lively  feeling  in  the  head  than  in  the  other  mem- 
bers of  the  body.  And  this  we  know  by  experience  :  for  the 
little  toe,  or  the  lead  part  of  man's  body  being  hurt,  the  head 
forthwith  fheweth  itfelf  by  the  countenance  to  feel  the  grief  there- 
of So  Chrifl:  our  head  maketh  all  our  afflidions  his  own,  and 
fuffereth  alfo  when  v/e  fuffer,  who  are  his  body. 

It  is  profitable  for  us  to  know  thefe  things,  left  we  fhould  be 
fwallowed  up  with  forrow,  or  fall  to  defpair  when  we  fee  that  our 
adverfaries  do  cruelly  perfecute,  excommunicate  and  kill  us.  But 
let  us  think  with  ourfelves,  after  the  example  of  Paul,  that  we 
mufi:  glory  in  the  crofs  which  we  bear,  not  for  our  own  fins,  but 
for  Chrift's  fake.  If  we  confider  only  in  ourfelves  the  fafferings 
which  we  endure,  they  are  not  only  grievous,  but  intolerable  ;  but 
when  we  may  fay,  Thy  fnfferings,  0  Chriji,  abound  in  us,  2  Cor. 
i.  5.  or  as  is  faid  in  Pfal  xliv.  22.  For  thy  fake  are  we  killed  all 
the  day  long  ;  then  thefe  fufferings  are  not  only  eafy,  but  alfo  fweet, 
according  to  that  faying.  My  yoke  is  eafy,  and  my  burden  is  light, 
Matth.  xi.  30. 

Now,  it  is  well  known  that  we  at  this  day  do  fuffer  the  hatred 
and  perfecution  of  our  adverfaries  for  no  other  caufe,  but  for  that 
we  preach  Chriil:  faithfully  and  purely.  If  we  would  deny  him, 
and  approve  their  pernicious  errors  and  wicked  religion,  they  would 
not  only  ceafe  to  hate  and  perfecute  us,  but  would  alfo  offer  unto 
us  honour,  riches,  and  many  goodly  things.  Becaufe  therefore  we 
fufi^er  thefe  things  for  Chriit  s  fake,  we  may  truly  rejoice  and  glory 
with  Paul  in  the  crofs  of  our  Lord  Jefus  Chrift  ;  that  is,  not  in 
riches,  in  power,  in  the  favour  of  men,  &c.  but  in  afflidions, 
weaknefs,  forrow,  fightings  in  the  body,  terrors  in  the  fpirit,  per- 
fecutions,  and  all  other  evils,  2  Cor.  vii.  5.  Wherefore  we  trufl 
it  will  fliortly  come  to  pafs,  that  Chrift  will  fay  the  fame  to  us  that 
David  faid  to  Abiathar  the  prieft,  I  am  the  caufe  of  all  your  deaths, 
I  Sam.  xxii.  22.  Again,  He  that  toucheth  you,  toucheth  the  apple 
of  mine  eye,  Zach.  ii.  8.  As  if  he  had  faid,  He  thathurteth  you 
hurteth  me  :  For  if  ye  did  not  preach  my  word  and  confefs  me, 
ye  fhould  not  fuffer  thefe  things.  So  faith  he  alfo  in  John  xv.  19. 
Jf  ye  were  of  the  world,  the  ivorld  nuould  love  his  own  ;  But  becauft 
ye  are  not  of  the  world,  but  I  have  chofenyou  out  of  the  world,  there- 
fore  the  world  hateth  you.   But  thefe  things  are  treated  of  before. 

Verfe    14,     By   whom   the  world  is  crucified  unto  me,  and  I 

unto  the   ivorld. 

This  is  PauPs  manner  of  fpeaking :  The  world  is  crucified  to 
me,  that  is,  I  judge  the  world  to  be  damned.  And  I  am  crucified 
to  the  world,  that  is,  the  world  again  judgeth  me  to  be  damned. 
Thus  we  crucify  and  condemn  one  another.  I  abhor  all  the  dodtrine, 

R3 


490  GALATIANS. 

rlghteoufnefs  and  works  of  the  world  as  the  poifon  of  the  devil. 
The  world  again  detcfteth  my  dodirine  and  deeds,  and  judgeth  me 
to  be  leditious,  a  pernicious,  a  pellilent  fellow,  and  an  heretic. 
So  at  this  day  the  world  is  crucified  to  us,  and  we  unto  the  world. 
We  cirfe  and  condemn  all  man's  traditions  concerning  mafs,  or- 
ders, vows,  will-worfhippings,  works,  and  all  the  abominations  of 
the  pope  and  other  heretics  as  the  dirt  of  the  devil.  They  again 
do  perkcute  and  kill  us  as  deftroyers  of  religion,  and  troublers  of 
the  public  peace. 

The  monks  dreamed  that  the  world  was  crucified  to  them,  when 
they  entered  into  their  monafteries  ;  but  by  this  means  Chrift  is 
crucified  and  not  the  world,  yea,  the  world  is  delivered  from  cru- 
cifying, and  is  the  more  quickened  by  that  opinion  of  holinefs  and 
trull  which  they  had  in  their  own  righteoufhefs  that  entered  into 
religion.  Moft  foolilhly  and  wickedly  therefor  was  this  fentence 
of  the  apoftle's  wrefted  to  the  entering  into  monafteries.  He  fpeak- 
eth  here  of  an  high  matter  and  of  great  importance  ;  that  is,  that 
every  faithful  man  judgeth  that  to  be  the  wifdom,  righteoufnefs 
and  power  of  God,  which  the  world  condemneth  as  the  greateft 
folly,  wickednels  and  weaknefs.  And  contrariwife,  that  which 
the  world  judgeth  to  be  the  higheft  religion  and  fervice  of  God, 
the  faithful  do  know  to  be  nothing  elfe  but  execrable  and  horrible 
blalphemy  againfl  God.  So  the  godly  condemn  the  world,  and 
again,  the  world  condemneth  the  godly.  But  the  godly  have  the 
right  judgment  on  their  fide :  for  the  fpiritual  man  judgeth  all 
things,    1  Cor.  ii.  15. 

Wherefore  the  judgment  of  the  world,  touching  religion  and 
Yighteoumcls  before  God,  is  contrary  to  the  judgment  of  the  godly, 
as  God  and  the  devil  are  contrary  the  one  to  the  other :  For  as 
God  is  crucified  to  the  devil,  and  the  devil  to  God  ;  that  is,  as 
■God  condemneth  the  doitrine  and  works  of  the  devil  (for  the  Son 
of  God  appeared,  as  1  John  iii.  8.  faith,  to  deftroy  the  works  of 
the  devil ;)  and  contrariwife,  the  devil  condemneth  the  word  and 
the  works  of  God,  for  he  is  a  murderer  and  a  father  of  Hes,  John 
viii.  44.  fo  the  world  condemneth  the  dodrineand  life  of  the  god- 
ly, calling  them  moft  pernicious  heretics  and  troublers  of  the  public 
peace.  And  again,  the  faithful  call  the  world  the  fon  of  the  devil, 
"Who  rightly  followeth  his  father's  fteps  ;  that  is,  who  is  a  great 
murderer  and  a  liar  as  his  father  is.  This  is  Paul's  meaning,  when 
he  faith,  Whereby  the  loorhl  is  crucified  unto  me,  and  I  unto  the 
'world.  Now  the  world  doth  not  only  fignify  in  the  fcriptures 
ungodly  and  wicked  men,  but  the  very  be(t,  the  wifelt  and  holieft 
men  that  are  of  the  world. 

And  here  by  the  way  he  covertly  touchcth  the  falfe  apoftlcs. 
As  if  he  fhould  iay,  I  utterly  hate  and  dcteft  all  glory  which  is 
without  the  crofs  of  Chrift,  as  a  curfed  thing,  Pfal.  cxxxix.  21. 
for  the  world,  with  all  the  glory  thereof,  is  crucified  to  me,  and 
I  to  the  world.     Wherefore  accurfcd  be  all  they  who  glory  in  their 


GALATIANS.  491 

fiefli  and  not  in  the  crofs  of  Chrift.  Paul  witnefTeth  by  thefe 
words  that  he  hateth  the  world  with  a  pcrfeft  hatred  of  the  Holy 
Ghoil:;  and  again,  the  world  hateth  him  with  aperfedl  hatred  of 
a  wicked  fpirit.  As  if  he  fhould  fay,  It  is  impoflible  that  there 
fhouJd  be  any  agreement  between  me  and  the  world.  What  fhall 
1  then  do?  Shall  I  give  place  and  teach  thofe  things  which  pleafe 
the  world?  No  but  with  a  (tout  courage  I  will  fet  myfelf  againit 
it,  and  will  as  well  defpiie  and  crucify  it,  as  it  delpifeth  and  cru- 
cifieth  me. 

To  conclude,  Paul  here  teacheth  how  we  fliould  fight  again fl: 
Satan,  (who  not  only  tormenteth  our  bodies  with  fundry  affli(5li- 
ons,  but  alfo  woundeth  our  hearts  continually  with  his  fiery  darts, 
that  by  this  continuance,  when  he  can  no  otherwife  prevail,  h.6 
may  overthrow  our  faith,  and  bring  us  from  the  truth  and  from 
Chriil:,)  namely,  that  like  as  we  fee  Paul  himfelf  to  have  ftoutly 
defpifed  the  world,  fo  we  alfo  fhould  defpife  the  devil  the  prince 
thereof,  with  all  his  force,  deceits  and  hellifii  furies,  and  fo  truft- 
ing  to  the  aid  and  help  of  Chrift,  fhould  triumph  againft  him  after 
this  manner:  O  Satan,  the  more  thou  hurteft  and  goeft  about  to 
hurt  mc,  the  more  proud  and  flout  I  am  againfl  thee,  and  laugh 
thee  to  fcorn:  The  more  thou  terrifieft  me,  and  feekeft  to  bring 
me  to  defperation,  fo  much  the  more  boldnefs  I  take,  and  glory 
in  the  midfl:  of  thy  fury  and  maHce ;  not  by  mine  own  power,  but 
by  the  power  of  my  Lord  and  Saviour  Chriit,  whofe  flrength  is 
made  perfed  in  my  weaknefs,  2  Cor.  xii.  9.  Therefore  when  I 
am  weak  then  am  I  flrong.  On  the  contrary,  when  he  feeth  his 
threatenihgs  and  terrors  to  be  feared,  he  rejoiceth,  and  then  he 
terrifieth  more  and  more  fuch  as  are  terrified  already. 

Verfe  1 5  >   For  in  Chr'i/i  Jefus  neither  circumcifwn  availeth  any  thinly 
nor  unc'ircumc'ifion,  but  a  neiv  creature. 

This  is  a  wonderful  kind  of  fpeech  which  Paul  here  ufeth  when 
h^  faith-,  Neither  circumdfion  nor  uncircumr'ifion  availeth  any  thing. 
It  may  feem  that  he  fhould  rather  have  faid.  Either  circumcifion 
or  uncircumcifion  availeth  fomewhat,  feeing  thefe  are  two  contra- 
ry things.  But  now  he  denieth  that  either  the  one  or  the  other 
do  any, thing  avail.  As  if  he  fhould  have  faid,  Ye  mufl:  mount  up 
higher;  for  circumcifion  and  uncircumcifion  are  things  of  no  fuch 
importance,  that  they  are  able  to  obtain  rlghteoufnefs  before  God. 
True  it  is  that  they  are  contrary  the  one  to  the  other;  but  this  is 
nothing  as  touching  chriflian  righteoufnefs,  which  is  not  earthly 
but  heavenly,  and  therefore  it  confifteth  not  in  corporal  things. 
Therefore,  whether  thou  be  circumcifed  or  uncircumcifed,  it  is  all 
one  thing;  for  in  Chrilf  Jefus  neither  the  one  or  the  other  availeth 
^iijy  thing  at  all. 

The  Jews  were  greatly  offended  when  they  heard  that  circum- 
cifion availed  nothing.  They  eafily  granted  that  uncircumcifion 
availed  oothmg;  but  they  could  not  abide  to  hear  that  fo  much 


49-2  G  A  L  A  T  I  A  N  S. 

(hould  be  faid  of  circumcifion,  for  they  fought  even  unto  blood 
for  tiie  defence  of  the  la.\v  and  circumcifion.  The  papiits  alfo  at 
this  day  do  vehemently  contend  for  the  maintenance  of  their  tra- 
ditions as  touching  the  eating  of  flefli,  fingle  hfe  holy-days,  and 
fuch  other;  and  they  excommunicate  and  curfe  us  who  teach  that 
in  Chriit  Jefus  thefe  things  do  nothing  avail.  But  Paul  faith  we 
muit  have  another  thing  which  is  much  more  excellent  and  preci- 
cious,  whereby  we  may  obtain  righteoufnefs  before  God.  In 
Chrift  Jelus  (faith  he)  neither  clrcumcidon  nor  uncircumcifion; 
neither  fmgle  life,  nor  marriage;  neither  meat  nor«fa(ling  do  any 
whit  avail.  Meat  maketh  us  not  acceptable  before  God.  We  are 
neither  the  better  by  abftaining,  nor  the  worfe  by  eating.  AH 
thefe  things,  yea,  the  whole  world,  v/iih  all  the  laws  and  righte- 
oufnefs  thereof,  avail  nothing  to  juftifiGation. 

Reafon  and  the  wifdom  of  the  flefh  do  not  underftand  this:  For 
it  perceiveth  not  thofc  things  <which  are  of  the  Sp:rit  of  Gody  i  Cor. 
ii.  14.  Therefore  it  will  needs  have  righteoufnefs  to  (land  in  out- 
ward things.  But  we  are  taught  out  of  the  word  of  God.  that 
there  is  nothing  under  the  fun  which  availeth  unto  ri"hteoufnefs 
before  God,  but  Chiifl:  only,  or  (as  Paul  faith  here)  a  new  crea- 
ture. Politic  laws,  mens  traditions,  ceremonies  of  the  church, 
yea,  and  the  law  ofMofes,  are  fuch  things  as  are  without  Chrift; 
therefore  they  avail  not  unto  righteoufnefs  before  God.  We  may 
ufe  thefe  things  both  good  and  neceflary,  but  in  their  place  and 
time.  But  if  we  talk  of  the  matter  of  juftificatidn,  they  avail  no- 
thing, but  hurtvery  much. 

And  by  thefe  two  things,  circumcifion  and  uncircumcifion,  Paul 
rejecfteth  all  other  things  whatfoever,  and  dcnieth  that  they  avail 
any  thing  in  Chrifc  Jefus ;  that  is,  in  the  caufe  of  fliith  and  falva- 
ticn.  For  he  taketh  here  a  part  for  the  whole  ;  that  is,  by  uncir- 
cumcifion he  underdandeth  all  the  Gentiles,  by  circumcifion  all 
the  Jews,  with  all  their  force  and  all  their  glory.  As  if  he  had 
fiid,  Whatfoever  the  Gentiles  can  do  with  all  their  wifdom, 
righteoufnefs,  laws,  power,  kingdoms,  empires,  it  availeth  nothing 
in  Chriit  Jefus.  Alfo,  whatfoever  the  Jews  are  able  to  do  with 
their  Mofes,  their  law,  their  circumcifion,  their  worfliippings,  their 
temple,  their  kingdqm  and  priefthood,  it  nothing  availeth.  Where- 
fore, in  Chrid  Jtius,  or  in  the  matter  of  jufHfication.  we  mufl:  not 
difpute  of  the  laws  either  of  the  Gentiles  or  of  the  Jews,  but  we 
mud  fimply  pronounce  that  neither  circumcifion  nor  uncircumcifion 
availeth  any  thing. 

Are  the  laws  then  of  no  efFe(51:  ?  Not  fo.  They  are  good  and 
profitable  ;  yet  in  their  place  and  time  ;  that  is,  in  corporal  and 
civil  things,  which,  without  laws,  cannot  be  guided.  Moreover, 
we  ufe  alio  in  the  churches  certain  ceremonies  and  laws  ;  not  that 
tlie  keeping  of  them  availeth  unto  righteoufnefs,  but  for  good  order, 
example,  quietnefs  and  concord  ;  according  to  that  faying.  Let  all 
things  be  done  decently  J  and  In  order  y  i  Cor.  xiv.  40.   But  if  the  laws 


GALATI^NS.  49.1     - 

be  fo  fet  forth  and  urged,  as  though  the  keeping  of  them  did  juftify 
a  man,  or  the  breaking  thereof  did  condemn  him,  they  ought  to 
be  taken  away  and  to  be  abolifhed  ;  for  then  Chrill  lofeth  his  office 
and  his  glory,  who  only  juftifieth  us,  and  giveth  unto  us  the  Holy 
Ghoft.  The  apoftle  therefore  by  thefe  words  plainly  affirmeth,  that 
neither  circumcifion  nor  uncircumcifion  availeth  any  thing,  but  the 
new  creature,  &c.  Now,  (ince  that  neither  the  laws  of  the  Gen- 
tiles nor  of  the  Jews  avail  any  thing,  the  pope  hath  done  moft  wick- 
edly, in  that  he  hath  conflrained  men  to  keep  his  laws  with  the 
opinion  of  righteoufnefs. 

Now,  a  new  creature,  whereby  the  image  of  God  is  renewed, 
is  not  made  by  any  colour  or  counterfeiting  of  good  works,  (for  in 
Chrifl:  Jefus  neither  circumcifion  availeth  anything,  nor  uncircum- 
cifion) but  by  Chrift,  by  whom  it  is  created  after  the  image  of  God, 
in  righteoufnefs  and' true  holinefs,  Eph.  iv.  24.  When  works  arc 
done,  they  bring  indeed  a  new  fhew  and  outward  appearance, 
wl>erewith  the  world  and  the  flefli  are  delighted,  but  not  a  new 
creature  ;  for  the  heart  remaineth  wicked  as  it  was  before,  full  of 
the  contempt  of  God  and  infidelity.  Therefore  a  new  creature  is 
the  work  of  the  Holy  Ghoft,  which  cleanfeth  our  heart  by  faith. 
Ads  XV.  9.  and  worketh  the  fear  of  God,  love,  chaftity,  and  other 
chriifian  virtues,  and  giveth  power  to  bridle  the  flefli,  and  to  rejeft 
the  righteoufnefs  and  wifdom  of  the  world.  Here  is  no  colouring 
or  new  outward  fliew,  but  a  thing  done  indeed.  Here  is  created 
another  fenfe  and  another  judgment ;  that  is,  altogether  fpiritual, 
which  abhorreth  thofe  things  that,  before  it  greatly  efleemed.  The 
monkifli  life  and  order  did  fo  bewitch  us  in  time  paft,  that  we 
thought  there  was  no  other  way  to  falvation.  But  now  v/e  judge  of 
it  far  otherwife.  We  are  now  afliaraed  of  thofe  things  which  we 
adored  as  mod  heavenly  and  holy,  before  we  were  regenerate  into 
this  new  creature. 

Wherefore,  the  changing  of  garments  and  other  outward  things, 
is  not  a  new  creature,  (as  the  monks  dream)  but  it  is  the  renewing 
of  the  mind  by  the  Holy  GhofI:,  after  which  followeth  a  change 
of  the  members  and  fenfes  of  the  whole  body.  For  when  the  heart 
hath  conceived  a  new  light,  a  new  judgment,  and  new  motions 
through  the  gofpel,  it  cometh  to  pafs  that  the  outward  fenfes  are 
alfo  renewed  ;  for  the  ears  defire  to  hear  the  word  of  God,  and  not 
the  traditions  and  dreams  of  men.  The  mouth  and  tongue  do  not 
vaunt  of  their  own  works,  righteoufnefs  and  ruies  ;  but  they  fet 
forth  the  mercy  of  God  only  offered  unto  us  in  Chrifl.  Thefe 
changes  confift  not  in  words,  but  are  effedlual,  and  bring  a  nev/ 
fpirit,  a  new  will,  new  fenfes  and  new  operations  of  the  flefli,  fo 
that  the  eyes,  ears,  mouth  and  tongue,  do  not  only  fee,  hear  and 
fpeak  otherwife  than  they  did  before,  but  the  mind  alfo  approveth, 
loveth  and  followeth  another  thing  than  it  did  before.  For  before, 
being  blind  with  popilh  errors  and  darknefs,  it  imagined  God  to  be 
a  merchant,  who  would  fell  unto  us  his  grace  for  our  works  and 


494  G  A  L  A  T  I  A  N  S. 

merits.  But  now  in  the  light  of  the  gofpel  it  afTiireth  us,  that  wc 
are  accounted  righteous  by  faith  only  in  Chrift.  Therefore  it  now 
rejedeth  all  will-works,  and  accompliflieth  the  works  of  charity  and 
of  our  vocation  commanded  by  God.  It  praileth  and  magnifieth 
God  ;  it  rejoiceth  and  glorieth  in  the  only  truft  and  confidence  of 
God's  mercy  through  Jefus  Chrift.  If  it  muft  fuffer  any  trouble 
or  afBi<5lion,  it  endureth  the  fame  cheerfully  and  gladly,  although 
the  flefli  repine  and  giudge  thereat.  This  Paul  calleth  a  new 
creature. 

Verfe  1 6.     jind  as  many  as  nvalk  acconJtng  to  this  rule,  peace  be  on 

them,  and  mercy, —  J 

This  he  addeth  as  a  conclufion.  This  is  the  only  and  true  rule 
wherein  we  ought  to  walk,  namely  the  new  creature,  which  is 
neither  clrcumcifion  nor  uncircumcifion,  but.  the  new  man  created 
into  the  image  of  God,  in  righteoufnefs  and  true  holinefs,  Eph.  iv. 
24.  which  inwardly  is  righteous  in  the  Spirit,  and  outwardly  is  holy 
and  clean  in  the  flefh.  The  monks  hav^e  a  righteoufnefs  and  holi- 
nefs, but  it  is  hypocritical  and  wicked,  becaufe  they  hope  not  to  be 
juftified  by  faith  only  in  Chrift,  but  by  the  keeping  of  their  rule. 
Moreover,  although  outwardly  they  counterfeit  a  holinefs,  and 
refrain  their  eyes,  hands,  tongue  and  other  members,  from  evil, 
yet  they  have  an  unclean  heart,  full  of  filthy  luft,  envy,  wrath,  !e- 
cjiery,  idolatry,  contempt  and  hatred  of  God,  blafphemy  againft 
Chrift,  &c.  for  they  are  moft  fpiteful  and  cruel  enemies  of  the  truth. 
Wherefore  the  rule  and  religioo  of  the  monks  is  moft  wicked,  and 
accurfed  of  God. 

But  this  riile  whereof  Paul  fpeaketh  in  this  place,  is  bleffed,  by 
which  we  live  in  the  faith  of  Chrift,  and  are  made  new  creatures; 
that  is  to  fay,  righteous  and  holy  indeed  by  the  Holy  Ghoft,  with- 
out any  colouring  or  counterfeiting.  To  them  who  walk  after 
this  rule  belongeth  peace;  that  is  the  favour  of  God,  forgivenefs 
of  fin,  quietnefs  of  canfcience,  and  mercy;  that  is,  help  in  afflic- 
tions, and  pardon  of  the  remnants  of  fin  which  remain  in  our  flefh. 
Yea,  although  they  who  walk  after  this  rule  be  overtaken  with  any 
fin,  yet,  for  that  they  are  the  children  of  grace  and  peace,  mercy 
upholdcth  them,  fo  that  their  fin  and  fall  ftiall  not  be  laid  to  their 


charge. 


Verfe  16.  yind  upon  the  Jfrael  df  God. 


Here  he  toucheth  the  fiilfe  apoftles  and  Jews,  who  gloried  of 
their  fathers,  boafted  that  they  were  the  people  of  God,  that  they 
had  the  law,  &c.  As  if  he  had  faid,  they  arc  the  Ifrael  of  God,- 
who  with  faithful  Abraham  believe  the  promifes  of  God  offered 
already  in  Chrift,  whether  they  be  Jews  or  Gentiles,  and  not  they 
who  are  begotten  of  Abraham,  Ifaac  and  Jacob,  after  the  ilelh. 
This  matter  is  largely  handled  before  in  the  third  chapter. 


GALATIANS.  495 

Verfe  1 7.  From  henceforth  let  no  man  trouble  mcy 


He  concludeth  his  epiftle  with  a  certain  Indignation.  As  If  he 
had  faid,  1  have  faithfully  taught  the  gofpel  as  I  have  received  it  by 
the  revelation  of  Jefus  Chrift:;  whofo  will  not  follow  it,  let  hirti 
follow  what  he  will,  fo  that  hereafter  he  trouble  me  no  more.  At 
a  word,  this  is  my  cenfure,  that  Chrill:  whom  I  have  preached  Is 
the  only  High  Pried  and  Saviour  of  the  world.  Therefore,  either 
let  the  world  walk  according  to  this  rule,  of  which  I  have  fpoken 
here  and  throughout  all  this  epiftle,  or  elfe  let  it  perlfh  for  ever. 

Verfe  1 7.  For  I  hear  In  my  body  the  marks  of  the  Lord  yeftis. 

That  is  the  true  meaning  of  this  place:  The  marks  that  are  in 
my  body  do  fhew  well  enough  whofc  fervant  I  am.  If  I  fought  to 
pleafe  men.  requiring  circumciCon  and  the  keeping  of  the  law  as  ne- 
ceffary  to  falvation,  and  rejoicing  in  your  flefti  as  the  falfe  apoftles 
do,  I  needed  not  to  bear  thefe  marks  in  my  body.  But  becaufe  I  . 
am  the  fervant  of  Jefus  Chrift,  and  walk  after  a  true  rule;  that  is,  I 
openly  teach  and  confefsthat  no  man  can  obtain  the  favour  of  God, 
righteoufnefs  and  falvation,  but  by  Chriit  alone;  therefore  it  beho- 
veth  me  to  bear  the  badges  of  Chrift  my  Lord;  which  are  not 
marks  of  mine  own  procuring,  but  are  laid  upon  me  againft  my  will, 
by  the  world  and  the  devil,  for  none  other  caufe,  but  for  that  1 
preach  Jefus  to  be  Chrift. 

The  ftripes  and  fufferings  therefore  which  he  did  bear  In  his 
body,  he  calleth  marks;  as  alfo,  the  anguifti  and  terror  of  fpirit, 
he  calleth  the  fiery  darts  of  the  devil.  Of  thefe  fufferings  he  mak- 
eth  mention  every  where  in  his  epiftles:  As  Luke  alfo  doth  in  the 
A6ls.  I  'thinh  (faith  he)  that  God  hath  ft  forth  us  the  apoflles  Iqfly 
as  it  tuere  appointed  to  death  For  ive  are  made  a  fpeElacle  unto  the 
ivorld,  and  to  angels,  and  to  men,  l  Cor.  iv.  9.  Again,  Unto  this 
prefent  hour  ive  both  hunger  and  thirji,  and  are  naked,  and  are  buffet- 
ted,  and  ha've  no  certain  dnvelling  place.  And  lahour,  ivorking  ivith 
our  onvn  hands :  We  are  reviled,  nve  are  perfecuted,  <we  are  defamed, 
tue  are  made  as  the  fdth  of  the  ivorld,  the  off-fcouring  of  all  thing  unto 
this  day,  i  Cor.  iv.  11,  12,  13.  Alfo,  in  another  place,  In  much 
patience,  in  affiiBions,  in  neceffities,  in  dijlr^jps,  injlripes,  in  imprifon* 
ments,  in  tumults,  in  labours,  in  ivatchings,  in  fajlings.  Sec.  2  Cor. 
iv.  4,  5,  6.  And  again,  In  labours  nior^  abundant,  in  flripes  above 
meafure,  in  prifons  more  frequent,  in  deaths  oft.  Of  the  Jeivs  Jive 
times  received  I  forty  Ji  ripe  s  fave  one.  I  hrice  <was  I  beaten  luith  rods, 
once  <was  1  Jloned,  thrice  I  ftijp-red  Jhipreck  ;  a  night  and  a  day  I  have 
been  in  the  deep:  In  journeying  often,  in  perils  of  nuaters,in  perils  of 
robbers,  in  perils  by  mine  oiun  countrymen,  in  perils  by  the  heathen,  in 
perils  in  the  city,  in  perils  in  the  ivildernefs ,  in  perils  in  the  fea,  in  pe- 
rils among  falfe  brethren,  &c.  2  Cor.  xi.  23,  24,  25.  16. 

Thefe  are  the  true  marks  and  printed  figns,  of  which  the  apoftle 
fpeaketh  in  this  place,  which  we  alfo  at  this  day,  by  the  grace  of 
God,   bear   in  our    bodies  for   Chrift's  caufe.     For  the  world 


496 


GALATIA.NS. 


perfecuteth  and  kllleth"us,  falfe  brethren  deadly  hate  us,  Satan  in 
wardly  in  our  heart,  with  his  fiery  darts,  terrifieth  us,  and  for  nc 
other  caufe.  but  for  that  we  teach  Chrifl  to  be  our  righteoufnel: 
and  life  Thefe  marks  wc  choofe  not  of  any  devotion,  neither  dc 
we  gladly  fufFer  them ;  but  becaufe  the  world  and  the  devil  do  la) 
them  upon  us  for  Chrift's  caufe,  we  are  compelled  to  fuffer  them, 
and  we  rejoice  in  Spirit  with  Paul  (who  is  always  willing,  glorietl- 
and  rejoiceth)  that  we  bear  them  in  our  body;  for  they  are  a  fea 
and  moft  fure  teftimony  of  true  dodrine  and  faith.  Thefe  things 
Paul  fpake  (as  I  flievvcd  before)  with  a  certain  difpleafurc  and  in- 
dignation. 

Verfe  i8.  Brethren,  the  grace  of  our  Lord  J  ejus  Chr'i/l  he  ivlth  youi 

fp'ir'u.  Amen. 

This  is  his  lafl:  farewell.  He  endeth  his  epiftle  with  the  fame 
words  wherewith  he  began.  As  if  he  had  faid,  I  have  taught  you 
Chrifl;  purely,  I  have  entreated  you,  I  have  chidden  you,  and  I  have 
let  pafs  nothing  which  I  thought  profitable  for  you.  I  can  fay  nc 
more,  but  that  I  heartily  pray  that  our  I^ord  Jefus  Chrift  would 
blefs  and  increafe  my  labour,  and  govern  you  with  his  holy  Spirii 
for  ever. 

Thus  have  ye  the  expofition  of  Paul's  Epiftle  to  the  Galatians, 
The  Lord  Jefus  Chrift,  our  Juftifier  and  Saviour,  who  gave  untc 
me  the  grace  and  power  to  expound  this  epiftle,  and  to  you  like  wife 
to  hear  it,  preferve  and  eftablilh  both  you  and  me,  (which  I  molt 
heartily  defire)  that  we  daily  growing  more  and  more  in  the  know- 
ledge of  his  grace  and  faith  unfeigned,  may  be  found  unblameablci 
and  without  fault,  in  the  day  of  our  redemption.  To  whom  with 
the  Father  and  the  Holy  Ghoft,  be  glory  world  without  end.  Ameriy 

I  TIMOTHY,  i.  17. 

Unto  the  King  eternal^  immortal,  invifible,  the  only  iv'ife  GOD, 
ke  honour  and  glory  for  ever  and  ever.      xAmen. 


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